LIBRARY OF CONGRESS, 




mi - 

UNITED STATES OF AMERICA. 



A COMMENTARY 
ON THE GOSPEL BY ST. JOHN. 



REV. GEOEGE A. M c L ATT GHL EST, A. M., 
Of the New Hampshire Conference. 



holiness 3Becometf) t\)im |§ouse, <& EortJ, fareiier. — Ps. 93 : 5. 



r 

BOSTON: 

Mcdonald, gill & co., 

36 BROMFIELD STREET. 



Copyright, 1891. 
By McDonald, Gill, & Co. 



PRESS OF THE 11 CHRISTIAN" WITNESS," BOSTON. 



PREFACE. 



Ak eminent ecclesiastical authority * has said concerning Holiness 
as found in the Word of God, "It breathes in the prophecy, thunders 
in the law, murmurs in the narrative, whispers in the promises, sup- 
plicates in the prayers, sparkles in the poetry, resounds in the songs, 
speaks in the types, glows in the imagery, voices in the language and 
burns in the spirit of the whole scheme, from its Alpha to Omega, 
from its beginning to its end. Holiness! Holiness needed! Holiness 
required! Holiness offered! Holiness attainable ! Holiness a present 
duty, a present privilege, a present enjoyment, is the progress and 
completeness of its wondrous theme ! It is the truth glowing all over, 
webbing all through revelation; the glorious truth which sparkles 
and whispers and sings and shouts in all its history and biography and 
poetry and prophecy and precept and promise and prayer; the great 
central truth of the system. The wonder is, that all do not see, that 
any rise up to question a truth so conspicuous, so glorious, so full of 
comfort Another authority t has written a book to show that Holi- 
ness is " the central idea of Christianity." This fact, however, is not 
generally recognized or admitted among the commentators. Holiness 
seems to many to be a matter of incidental mention in the Scriptures, 
and many commentators succeed very well in concealing it, or in those 
marked passages that teach it, treat it so indefinitely as to make it 
intangible and misty. Hence this commentary, which attempts to 
reveal Holiness (either in theory or practice) in every verse, claims the 
right of existence. Most of the early commentaries were written from a 
Calvinistic standpoint, which denied the possibility of living free, either 
from original sin or actual transgression; asserting that Christ cannot 
* Bishop Foster, t Bishop Peck, 



4 



PREFACE. 



cleanse and keep from sin, but that this friendly work must be performed 
by our enemy, Death ; or, if some have admitted that Christ can perform 
the work, they have denied that the Great Physician could or would cure 
until .we were removed from the baleful atmosphere of this sinful world. 
Arminian commentators have been affected, with but few exceptions, 
with this unscriptural, dogmatic taint. As we study both Calvinistic and 
Arminian authorities, we many times notice passages where, to be true 
to the Scripture, they unconsciously drop their theology, and clearly 
and explicitly declare the possibility of being cleansed from all sin. 
If any reader shall say, as we quote from these authorities, that we do 
not represent their thoughts as they themselves intended, we reply, 
that we represent at least Adam Clarke, John Wesley and some others 
correctly, and that other writers were obliged to state their opinions 
as they did or be unfaithful to Scripture, and we quote some of them 
to show the inconsistency of any system that represents Jesus Christ 
as a perfect Saviour, and at the same time theoretically denies his 
power to heal the malady of sin at the very time of the sickness. In 
the treatment of the miracles of Christ, commentators have been 
obliged to consider the healing of the body as a type of the healing of 
the soul, or get no spiritual lessons from these events. But in so 
doing, complete, instantaneous faith-cures of the body have been 
represented as symbols of the same cures wrought upon the souls of 
men. It is impossible to find a commentator who seeks to convey 
spiritual teaching from the cures of lepers, who does not state the 
antitype of soul-healing as clearly and unequivocally as we could wish. 
We call especial attention to the treatment of the healing of leprosy 
by nearly all the commentators, who state clearly and positively that 
Jesus can cleanse from the leprosy of sin. As leprosy is universally 
accepted as a type of sin, its cure must therefore be accepted as a 
type of the cure of sin. A large part of the cures of Christ must have 
a spiritual interpretation, or none at all that shall be of any spiritual 
profit to us. Happily* we are not left in doubt as to this question. 
Jesus interpreted to us many of his miracles, and thus gave us the 
principle of interpreting miracles spiritually. (See John 6 : 27-04; 
9: 39-41; Luke 5: 1-10.) Our view of the great and underlying 
thought of the Scriptures is further substantiated by all or nearly all 



PREFACE. 



5 



those grand passages which tell us the end and aim of the Bible. (See 
Psalms 119: 1-4, 9, 11; John 15: 3; 17: IT; Eph. 5: 26; 2 Tim. 3: 16, 
17; 2 Peter 1 : 4, and others. ) 

It may be objected that the author sees Holiness every wherein the 
Scriptures because he is determined to see it there. In reply we would 
say that doubtless the objector may not see it there, because he does 
not wish to see it. The scribes and Pharisees, who were certainly as 
well acquainted with the text of the Old Testament as any of the 
modern divines or scholars, did not recognize the portraits of Jesus of 
Nazareth in those writings at all. We would say still further that the 
great proof of the inspiration of the Scriptures is in the power and 
privilege of proving them true by experience, if we come candidly to 
Jesus seeking to know and do his will. The doctrines of the new birtli 
and the witness of the Spirit, as taught in the Scriptures, have been 
proved true again and again in human lives. And the testimonies to 
this effect are accepted in the Church to-day. The doctrine of the 
baptism of the Holy Spirit, a work subsequent to conversion, whereby 
the heart is cleansed from all sin, is just as clearly testified to by the 
saints from all the denominations, men and women of sober judg- 
ment, scholarly wisdom and consistent lives. 

Lastly. This commentary is not written polemically, or with any 
desire to reflect on anybody or anything but sin. It is written to 
assist that large and growing body of believers whose understanding, 
through experience of these truths, has been opened to see these 
things; who have found, since their baptism of love, that the Bible is 
a new book; who have the new version by the latest and best of the 
revisers — the Holy Spirit. 

CONCERNING THE GOSPEL BY ST. JOHN. 

St. John was the disciple most intimate with Jesus, and hence was 
best adapted through divine inspiration to write this Gospel. This 
Gospel differs from the others in that it treats more concerning the 
deity of Jesus. Luke wrote the most complete biography of Jesus 
from the human standpoint, but John writes more of his divine life. 
So conclusive is this Gospel in establishing forever the fact of the 
deity of Jesus, that infidelity has made its severest attacks upon it. 



6 



PREFACE. 



But it has sustained its claims; it lias survived the most searching 
criticism. It may be well called a volume of the sermons of Jesus, the 
greatest Preacher. Here we have discourses on the new birth 
(chap. 3); the relation of Jesus in sustaining the divine life in the 
believer, illustrated by the water and bread of life (chaps. 4, 6); the 
deity of Jesus Christ (chap. 5); the fulness of the Spirit (chap. 7); 
Christ as light, liberty, and life (chap. 8); Jesus the light of the world 
(chap. 9); Jesus the good shepherd (chap. 10); Jesus the resurrection 
and the life (chap. 11); the necessity of the atonement (chap. 12); the 
necessity of entire cleansing (chap. 13); a sermon of comfort and 
promise of the Comforter (chap. 14); the intimate relation of Christ and 
his disciples, and its fruits (chap. 15); the office and work of the 
Holy Spirit (chap. 16); the marvellous prayer-sermon for the sancti- 
ncation of believers (chap. 17^; the discourse before Pilate (chap. 19); 
the farewell discourses (chaps. 20, 21). A gradual unfolding of the 
theme of holiness may also be clearly seen, beginning with the new 
birth ; then the sustenance of that new life by an indwelling Jesus as 
the bread, water, life, and light of the soul; and in his later discourses 
the treatment of sanctification, which removes inward sin and enables 
us to have life more abundantly. Here is a volume of sermons that 
can never be exhausted; here is a book on homiletics that is not 
enough studied; here preachers and teachers may get more instruction 
on the matter and manner of preaching than from any other book in 
the world. We are convinced that if it were studied as much, as a 
help to effective sermonizing, it would be of greater service than any 
text-book upon the subject that has ever been written. The author 
of this commentary has endeavored to point out some of the spiritual 
teachings that he has found in this exhaustless treasure-house. He 
makes no apology for spiritualizing whenever it is possible, for the 
author declares (John 20: 31), " But these are written, that ye might 
believe that Jesus is the Christ, the Son of God; and that believing ye 
might have life through his name." We have spent no time proving 
the divinity of this book. Believing that the best defence of this book 
is saved souls, " living epistles," who are the real Christian evidences, 
our only aim is to show that believers are encouraged here to obtain 
cleansing from all sin; and holy souls are the best proofs of the 
inspiration of the Scriptures. 



THE 

GOSPEL ACCORDING TO ST. JOHN. 



CHAPTER I. 
IN the beginning a was the Word, and the 

a Col. 1 : 17 ; 1 John 1:1; Rev. 1 : 2 ; 19 : 13. 



CHAPTER I. 
Holiness has Always Existed, 
1-3 — The Mission of God's 
Servants is to Reflect Holi- 
ness, 4-9— The Attitude of 
Depravity towards Holiness, 
5-11— Initial Holiness is Re- 
ceived by Faith, 11-14 — Com- 
plete Holiness Obtained at 
the Reception of the Second 
Grace, 15-18 — John's Baptism 
A Symbol of the Reception 
of Initial Holiness, 19-28 — 
Jesus' Baptism takes away 
Sin, the Negative Side of 
Entire S anctific ation, 29-34 — 
The Preacher who Reiter- 
ates this Latter Truth will 
make an Impression on Some 
One, 35-42 — Jesus had Holy 
People on Earth in that Day, 
43-49 — Purity Beholds In- 
creasingly Greater Things, 
50, 51. 

1. In the beginning. — John 
begins his Gospel with the same 
words with which Moses begins 
Genesis. He refers to the same 
beginning, before creation. This 
shows that our holy religion is 
before all other religions, because 



Word was bwith God, cand the Word wag 
God. 



b John 17 : 5 ; 1 John 1 : 2. 
c Phil. 2: 6; 1 John 5 : 7. 

its Author has always existed. 
How long that beginning was of 
which Moses and John wrote, no 
one can tell. Notice, it is not, 
u From the beginning," but, "In 
the beginning." Had it been the 
former, it might mean that Christ 
was created after other things were 
created ; but he was in that period 
called the beginning, which was 
eternal as far as we know. John 
begins his Gospel farther back 
than either of the other evange- 
lists, because his chief motive in 
writing was to prove to Unitari- 
anism of that day that Jesus was 
God. The Jews were Unitarians. 
In John 20: 31, the apostle gives 
his object in writing this Gospel. 
Was the Word. — The term 
"Word" is one of the titles of 
Christ. The same term is used to 
denote the Bible in other places. 
Christ and the Bible are the two 
" Words " by which God has spoken 
his truth to the world. They are 
both called the " Word," because a 
word is the means of communi- 
cating the thoughts of the inner- 
most soul to other beings. Christ 
revealed the mind of God to the 



8 



JOHN. 



2. dThe same was iu the beginning with 
God. 

3. e All things were made by him ; and with- 

d Gen. 1 : 2. e Ps. 33: 6; v. 10 ; Eph. 

3:9; Col. 1 : 10 ; Heb. 1:2; Rev. 4 : 11. 

world. By referring to Ps. 33: 
6, we shall see that this term 
had been used to describe the 
Creator of the world in Old Testa- 
ment times. God had been speak- 
ing to the world all through the 
ages. (He delights to speak his 
will to men. ) But now he speaks 
so clearly through Jesus Christ, 
that Christ as the clear revelation 
of God is The Word, in comparison 
with whom all other revelations 
were but inferences. The Word 
did not come into being in the 
beginning, he already was. Was 
with God, and . . . was God. 
Here we have the great mystery 
of the Father and the Son so stated 
as to teach us that the Word was 
distinct from the Father (being 
with God in the most intimate rela- 
tion) and also was God. Argu- 
ment is useless with any one who 
refuses to believe this plain state- 
ment, 14 The Word was God." 

2. The same was in the begin- 
ning with God. — John empha- 
sizes the two preceding statements 
by combining them here into one, 
that his readers may understand 
what he means to say, — that the 
Word was God and yet distinct in 
personality from the Father. 

3. All things were made by 
him. — Having shown the relation 
of the Word to Deity in the previ- 
ous verses, he now proceeds to show 
his relations to humanity. The 
Word was the Author of creation. 



out him was uot any thing made that was made, 
4. fin him was life ; and gthe life was the 
light of men. 

f John 5 : 26 : 1 John 5 : 11. g John 8 : 

12; 9:5; 12 : 35, 46. 

Up to this time mankind had be- 
lieved that matter had always 
existed. John, by inspiration, 
launches forth a truth, new to the 
world, that God created every- 
thing. Was not anything made. 
This is simply a repetition of the 
idea of the former part of the 
verse. That was made. — " That 
hath been made " (Rev. Ver.). 

4. In him was life. — He is the 

source of all life, both physical 
and spiritual, both of natural birth 
and regeneration. And the life 
was the light of men. — This 
light is above that possessed by 
beasts. It is that moral illumina- 
tion which God gives to all the 
world, both heathen and Christian. 
It is among heathen the essential 
Christ ; in Christian lands the his- 
torical Christ. It is the life of 
absolute holiness shining out 
from the bosom of God, through 
the Logos, or Word, and giving 
all men by nature the knowledge 
that they are not right, just as a 
light in a dark night reveals to 
men a sense of the darkness about 
them. This revelation is termed 
conscience, or susceptibility to 
becoming religious; hence it is 
found everywhere, that man seeks 
to have some kind of a religion. 
"And this highest consciousness 
of the human spirit is the basis of 
the operation of the divine Spirit 
in and upon man, by which he is 
| able to be in himself a responsible 



CHAPTEE I. 







5. And htke light shineth in darkness ; and 
the darkness comprehended it not. 

h John 3 : 19. 

and holy being" (Whedon). This 
is the basis of all our holiness ; it 
is the power to discern our need of 
it and to receive it. This life, he 
says, was the light of men, shining 
with more or less brightness in 
Judaism and the various systems 
of religion. 

5. The light shineth in dark- 
ness. — In this verse light and 
darkness are personified. Here is 
a statement of the contest going 
on through all ages since the fall, 
between holiness and depravity. 
It is still going on in the hearts of 
men, except where the light has 
been expelled by darkness or 
darkness has been expelled by the 
light. Notice, " shineth " is pres- 
ent tense; not only has God been 
shining on the race, but he con- 
tinues to do so. The darkness 
comprehended it not. — Here we 
have two qualities given of inbred 
sin, or depravity. ( 1 ) Darkness, or 
spiritual ignorance of the holy 
nature of God. Darkness is a fre- 
quent figure of the Bible to denote 
depravity. This is a negative 
quality of depravity. "The dark- 
ness is of course the opposite of 
the light, that is, moral igno- 
rance and consequent depravity" 
(Strong). (2) A positive quality — 
hostility to the light. It does not 
embrace or receive the light. The 
word "comprehended" means 
"to take down." The depraved 
human heart hates the light; it 
has a perverse will, which refuses 
to receive into its bosom the light 



6. y, i There was a man sent from God, whose 
name icas John. 

i Mai. 3:1; Matt. 3:1; Luke 3 : 2. 

coming down from heaven. In- 
bred sin is that in man that is 
against holiness. Therefore wher- 
ever there is disturbance and 
hostility against holiness, in spite 
of other pretexts the real reason 
is, light has come in contact with 
darkness : depravity is showing its 
nature. Hence the more need, 
having found out what the enemy 
is, of pushing the battle. Resist- 
ance to holiness shows the need of 
holiness, of whatever degree be 
the depravity, whether in the 
renewed or unrenewed. The tend- 
ency of light is not merely to be 
seen, but to penetrate into and 
attack darkness. The reason 
darkness does not yield to light 
is because it hates it. (See John 
3: 19,20; Matt, 13: 15.) 

6. There was a man sent from 
God, whose name was John. — 
Here is the first mention of any 
mere man. The writer began in 
the far-off recesses of eternity, and 
now speaks of the introduction of 
the light into this world. God 
employed a man to assist him in 
bringing fallen men to a knowl- 
edge of the light. Here we have 
the human part in promoting the 
spread of the gospel. God might 
have employed angels or no one, 
but he saw fit to make us " labor- 
ers together with God." He saw 
fit to have the vine bear its fruit 
on its branches and not on the 
trunk. (John 15.) Christ was the 
expression of God's love, the 
Logos, or Word. John the Bap- 



10 



JOHN. 



7. k The same came for a witness, to bear 
witness of the Light, that all men through him 
might believe. 

k Acts 19 : 4. 

tist (here referred to) was only 
sent to call men's attention to this 
Word-Light. 

7. The same came for a wit- 
ness. — The forerunner of Jesus 
was more than the prophets of 
the old dispensation; he was a wit- 
ness. He had seen the Word, of 
whom they had only prophesied. 
John was a holy man. (See notes 
on Luke 1: 15-17; 7: 24-35.) A 
witness is one who tells what 
he knows of the subject. So we 
learn that holy men get the light, 
and then, like planets, reflect it 
upon the darkness about them. 
Every holy man is a forerunner, or 
herald, of Christ, to those who do 
not know him. No unholy man, 
no matter what his other attain- 
ments, can "make ready a people 
prepared for the Lord" (Lukel: 
17; see note there). John'stheme, 
according to this and the theme 
of all witnesses, is, walking in 
the light, which, if mankind do, 
will bring pardon and cleansing. 
(1 John 1: 7.) John, too, met 
opposition from the darkness, as 
his Master did, and all witnesses 
to the benefits of walking in the 
light receive the same. Be not 
astonished if there is objection to 
your testimony to the cleansing 
way. Depravity has always thus 
acted towards both the absolute 
holiness of God and the derived 
holiness of man. Holiness must 
testify. A man that has seen and 
felt the light, knows about it. 



8. He was not that Light, but was sent to 
bear witness of that Light. 

9. 1 That was the true Light, which light- 

/V.4; Isa. 49 : 6 ; 1 John 2 : 8. 

Through him might believe.— 

John was not merely to persuade 
men to believe by his example, but 
by his voice. He was u the voice 
of one crying in the wilderness'' 
(Mark 1:3). The modern idea of, 
u Let it shine, but say nothing 
about it," had not yet been in- 
vented. 

8. He was not that Light. — 

Some people in later times believed 
that John the Baptist was the 
Messiah. The Evangelist John 
takes pains here to set the matter 
right. John the Baptist was but 
a minister of Christ. Ministers, 
earthly priests, cannot save men. 

9. The true Light. — The real 
light. Wherever there is any 
light among men it is but a reflec- 
tion from Jesus. He compared 
himself to light. (John 8: 12.) 
Lighteth every man. — (See note 
on v. 4. Compare also Kom. 2: 
12-15.) Bishop Taylor says the 
heathen, having the essential 
Christ in the light of natural 
religion, are in God's primary 
school. So was Cornelius, — saved 
up to his light. He who lives as 
well as he knows in heathen lands 
will be saved, and no one can do 
more than that in Christian lands 
or in heaven. Everybody has light 
enough to be saved if they will. 
There are but two classes in the 
world. " Professors and non- 
professors?" No, those who are 
really desirous to be right and 
those who are not. The only con. 



CHAPTER I. 



11 



eth every man that cometh into the world. 

10. He was in the world, and mthe world 
was made by him, and the world knew him not. 

m V. 3 ; Heb. 1 : 2 ; 11 : 3. 
n Acts 3 : 26. 

damnation in the world is that 
people do not live up to what light 
they have. ( John 3 : 19. ) 

10. The world knew him not. 

— The term world is here used for 
unconverted, depraved humanity. 
He had a claim upon this world 
because he made it. This is a 
repetition of the idea of verse five. 
Paul tells us that the hostility of 
the carnal mind to Christ springs 
from spiritual ignorance. " Which 
none of the princes of this world 
knew: for had they known it, they 
would not have crucified the Lord 
of glory" (1 Cor. 2: 8). Inani- 
mate nature — winds and waves — 
obeyed him better than depraved 
man. 

11. His own received him not. 

— He came to his own Church and 
they stirred up the Roman gov- 
ernor to crucify him. In the 
former verse we had an illustration 
of the attitude of the depraved 
world: here we have the attitude 
of an unholy Church towards the 
truth. The bitterest opposition 
to holiness and truth in the history 
of the past has come from an 
apostate Church. " To receive 
Christ is to acknowledge him as 
the promised Messiah; to believe 
in him as the victim that bears 
away the sin of the world ; to obey 
his gospel; and to become a par- 
taker of his holiness, without 
which no man, on the gospel plan, 
can ever see the Lord " (Clarke). 

12. As many as received him. 



11. n He came unto his own, and his own 
received him not. 

12. But o as many as received him, to them 

o Isa. 5G : 5 ; Rom. 8:15; Gal. 3 : 26 ; 2 Pet. 
1 : 4; 1 John 3: 1. 

— Here we have a definition of 
saving faith, as may be seen by 
noticing that the last clause, 
" Even to them that believe on his 
name," which means the same act 
as this of receiving him. From 
which we learn : ( 1 ) That saving 
faith is not intellectual faith — 
mere belief of the intellect; (2) 
That it depends on our will; hence 
all can believe who will to believe. 
After all the great terms and 
learned elaborations, saving faith 
is simply receiving Christ. While 
on the other hand depravity is that 
part of man that refuses to accept 
him; hence depravity is 1 4 an evil 
heart of unbelief" (Heb. 3: 12). 
The essence of depravity, or inbred 
sin, then, is unbelief. Gave. — It 
was a gift (of grace), not pur- 
chased nor merited. In receiving 
him they received spiritual life, 
initial holiness. A gift is not a 
gift until received. Power. — This, 
in the original, means both the 
right and the privilege. In the New 
Yersion it is translated "right." 
Every son and daughter of Adam 
has this right, under the gospel 
charter, of being a partaker of the 
divine holiness, if he will comply 
with the conditions and receive 
Christ. Sons of God. — The term 
in the original means more than 
sons ; it means children. The term 
son might be applied to one who 
was adopted: children means 
those begotten — partakers of the 
divine nature. That believe.— 



12 



JOHN. 



gave he 1 power to become the sous of God, 
even to them that believe on his name : 
13. P Which were born, not of blood, nor of 

1 Or. the right or privilege. p John 3:5; 

Jas. 1 : 18; 1 Pet. 1 : 23.—^ Matt. 1 : 16, 20 ; 

That receive him. (See first 
clause of the verse.) "The man 
fixes his gaze on Christ, and, dis- 
cerning in him the divine stamp 
of holiness, he surrenders person- 
ally to him. This is faith" 
(Godet). On his name. — The 
name of Christ represents his holy 
character. Thus we fulfil, when 
we receive him, the prayer, "Hal- 
lowed be thy name." 

13. Which were born. — The 
term regeneration is not used here, 
but an equivalent. How puerile 
are those objections against this, 
or the higher degree of holiness, 
that are made simply on the num- 
ber of times certain terms are used. 
The Bible clearly teaches holiness, 
even if the term were never used. 
Salvation is a life principle, born 
into the soul. Many people unin- 
tentionally state an impossibility 
when they say they are trying to 
be Christians. It is a birth, and 
cannot be arrived at by striving. 
It is received, as stated in the pre- 
vious verse. The apostle goes on 
still farther to define the new birth 
negatively and positively. (A hint 
to preachers and teachers in their 
definitions. Negative and positive 
statements are necessary to guard 
and fully state a definition.) 
Negatively: (1) Not of blood.— 
Regeneration is not physical birth. 
(2) Nor of the will of the flesh. — 
It does not come by the efforts of 
a strong will against sin. (3) Nor 
of the will of man, — It is not 



; the wiD of the flesh, nor of the will of man, 
but of God. 
14. q And the Word rwas made s flesh, and 

Luke 1 : 31, 35 ; 2 : 7; 1 Tim. 3 : 1G. r Rom. 

1:3; Gal. 4 4. s Heb. 2 : 11, 14, 16, 17. 

acquired by culture derived from 
human teachers, nor assistance of 
friends. Here we have the three 
errors of — ( 1 ) Universalism, which 
says we are children of God by 
nature. (The Bible says in man's 
fallen condition he is a child " of 
wrath.") (2) Morality, which pro- 
poses to accomplish the work by 
putting on an outside — human 
righteousness. (3) Unitarianism, 
which proposes to culture sin out 
and holiness into us. Positively; 
But of God. — It is a divine life 
in the soul. Mere formalists do 
not give this positive definition of 
a Christian, but tell us a Christian 
is one who does this and that. 
The doing is part of the phe- 
nomena of the Christian life, but 
is not the life itself. A moral man 
can in many things do as well as 
a Christian. If a man, in spite of 
all circumstances, has not the 
especial divine power imparted to 
make him a child of God, he is 
still " dead in trespasses and 
sins." 

14. And the Word was made 
flesh. — The preceding thirteen 
verses were written to lead us up 
to this statement, which is the 
great theme of the whole Bible: 
The Son of God taking upon him 
human nature, dwelling in a 
human body. That is the reason 
that the former verse is true, — that 
men may become the sons of God 
because their faith rests on him 
who is God manifest in the flesh. 



CHAPTER I. 



13 



dwelt among us, and twe beheld his glory, 
the glory as of the only begotten of the 
Father, u full of grace and truth. 

t John 2 : 11 ; 11 : 40 ; 2 Pet. 1 : 17. 
u Col. 1 : 19 ; 2 : 3, 9. 

finite mind is great enough 
to understand the union of God 
and man in Christ Jesus. The 
other chapters of John simply 
unfold, expand, and describe the 
life of that Holy Being, while in 
a body of flesh and blood like ours. 
He in a human body illustrated 
holiness as our example of holi- 
ness. Had he come as a spirit or 
a phantasm, without a body, he 
would not have been a pattern of 
holiness for us. Dwelt among us. 
— The original signifies, " Taber- 
nacled among us." A tabernacle 
is a temporary structure, as the 
ancient tabernacle in the wilder- 
ness. Christ was in this world 
to dwell only temporarily. His 
body was the tabernacle in which 
he dwelt for over thirty years. 
God has always desired to dwell 
with man, — in the pillar of fire and 
cloud; in the shechinah of the 
tabernacle and temple; in the 
presence of Jesus Christ; and in 
the Holy Ghost filling believers 
(who are temples of the Spirit) in 
this last dispensation. Terse six- 
teen tells us that this filling of the 
Holy Spirit was the experience of 
John (the writer). We beheld his 
glory. This glory was spiritual. 
It was not only that blaze of divine 
effulgence which John the evan- 
gelist saw on the Mount of Trans- 
figuration, but a moral and spiritual 
glory, coming from him who was 
full of grace and truth. It was 
the glory of holiness, the richest, 



15. IT w John bare witness of him, and cried, 
saying, This was he of whom I spake, x lie 



w V. 32 ; 3 : 32 ; 5 : 33. x Matt. 3 : 11 ; 

Mark 1:7; Luke 3 : 1G ; vs, 27, 30. 

divinest glory of the universe. 
It was his in his relation to God 
the Father. (John IT: 22. ) "Such 
a relation with God is the most 
complete glory which can irradi- 
ate the face of a human being. 
It comprehends, of course, all the 
manifestation of such a relation; 
thus, works of power, words of 
wisdom, the life of holiness and 
charity, all of divine grandeur and 
beauty, that the disciples beheld 
in Jesus" (Godet.) The only 
begotten. — This phrase is used 
only of Christ. Believers are sons : 
he is the only begotten Son; the 
only Son of God directly begotten 
of God. Grace. — From which we 
receive life. Truth. — By which 
we are led along and grow in the 
path of life. " The Christian is to 
be like his Master, full of grace 
and truth. To be at once perfectly 
truthful and also gracious is one 
of the most difficult problems of 
the Christian life" (Abbott). We 
need holiness of heart to enable 
us to develop all the essentials of 
Christian life; so that, far from 
its making a man narrow, holiness 
is the only thing that keeps him 
from being narrow and one sided 
in his development. 

15. John. — John the Baptist. 
Bare witness of him. — In the 
original the verb is in the present 
tense; John testifies. The writer 
now looks back to the time when 
he first heard the testimony of 
John the Baptist, and speaks of it 



14 



JOHtf. 



that coineth after me is preferred before me ; 
y for he was before me 



y John 8 : 5S ; Col. 1 : 17. 

as an historical present, as if he 
still heard him giving that testi- 
mony that so astonished his hear- 
ers. And cried, saying. — Tims 
testimony should be given in a pos- 
itive, emphatic manner, as John 
gave it. Every Christian is one of 
the glad, pronounced witnesses of 
Jesus Christ. Of whom I spake. 
— John had been arousing the peo- 
ple by his prophecy of the coming 
Christ for several months. (See 
Matt. 3: 11, 12; Mark 1: 7, 8.) Af- 
ter me. — Later in point of time. 
Is preferred before me. — " Be- 
come before me" (Rev. Yer.). He 
was before me. — He refers not 
only to the pre-existence of Christ, 
but also to his pre-existent work 
as the Angel-Lord of the Old Tes- 
tament. (See John 12: 41; 1 Cor. 
10: 4; also Mai. 3: 1.) 

16. Of his fulness have all we 
received. — Xot only received him 
and become his sons (v. 12), 
but, beyond that, have received of 
his fulness. This is what Paul 
prayed for in the case of the Ephe- 
sian church, already converted. 
(Eph. 3: 19.) Paul as well as 
John claimed to have the same 
experience. (Rom. 15: 29.) This 
was the normal experience of the 
apostles, to which the apostles 
urged the Church. This is the bur- 
den of the Epistles. Hence John 
says, "We alL" All the apostles 
received it at Pentecost. Grace 
for grace. —This describes the 
method of the reception of sal- 



1G. And of his z fulness have all we received, 
and grace for grace. 
17. For a the law was given by Moses, but 

z John 3 : 34 ; Eph 1 : G-8 ; Col. 2 : 9, 10. 
a Exod, 20 : 1, etc.; Deut. 4 : 44 ; 5:1. 

vation, one instalment or degree 
of grace taking the place of an- 
other. Notice, none of this grace 
is grown into. Each grace is 
received (v. 12). Grace origi- 
nally meant favor, benefit, etc. 
It came to mean, after awhile, 
that Christian life and experience 
which comes to us, not by any 
works of righteousness, culture, 
or naturalism, but is received by 
faith. All grace comes in this 
manner. The Greek preposition, 
" anti" means u instead of," and 
is so used in several passages. For 
instance (in Matt. 5: 38), "An 
eye for an eye," etc. That is, an 
eye in the place of an eye; the 
method of punishment under the 
law. (See the same in Matt. 17: 
27; 20: 28; and other places.) So 
it means here, one degree of grace 
taking the place of the other; and 
as all grace is received by faith, 
it follows that the second grace of 
entire sanctification, receivable by 
faith, is Scriptural. And this is 
the method whereby we arrive at 
the fulness of the blessing which 
Paul declares he possessed. ( Rom. 
15: 29.) " We have nothing to give 
in exchange for the divine grace: 
our only virtue is to receive. It 
is given to us in exchange for 
the grace already imparted " (Ab- 
bott). 

17. Grace and truth came by 
Jesus Christ. — Notice the three 
contrasts: (1) The law was given, 
i — came as a completed whole, — 



CHAPTER I. 



15 



b grace and c truth came by Jesus Christ. 

18. d No man hath seen God at any time ; 
e the only begotten Son, which is in the bosom 
of the Father, he hath declared him. 

19. if And this is fthe record of John, when 
the Jews sent priests and Levites from Jeru- 
salem to ask him, Who art thou ? 



b Rom. 3 : 24 ; 5 : 21. c John 8 : 32 ; 14 : 6. 

d Exod. 33 : 20 ; John G : 46 ; 1 Tim. 1 : 17; 

6 : 16 ; 1 John 4 : 12, 20. e V. 14 ; 3 : 16, 18 ; 

1 John 4 : 9. / John 5 : 33. 

whilst grace and truth came in in- 
stalments. He who says he " got it 
all the first time," misapprehends 
the gospel, as if it had the same 
method of working as the law — 
once for all, and meagre at that. 
(2) "By Moses," — By a man; so 
came the law. But grace in place 
of grace comes by Jesus Christ, 
greater than any man, because 
divine, and therefore fully able to 
impart complete salvation. (3) It 
was law under the old dispensation ; 
that is, the truth, — justice without 
any grace or mercy. But now 
grace (or mercy) and truth mingle 
in the gospel without any conflict. 
Grace without truth is sentimen- 
tality, seen in Universalist preach- 
ing; and truth without mercy is 
harshness, seen in the statements 
of ancient, extreme Calvinism. 
Grace and truth in Jesus Christ are 
happily blended, and become so 
likewise in fully sanctified souls. 
(See note on v. 14.) 

18. He hath declared him. — 
The Word of verse one revealed 
God. Thus this verse returns to 
the first verse. And here ends the 
introduction of the Gospel of St. 
John, in which Jesus is shown to 
be divine. This introduction is 
closely written, packed full of the 



20. And g he confessed, and denied not ; 
but confessed, I am not the Christ. 

21. And they asked him, What then? Art 
thou h Elias ? And he saith, I am not. Art 
thou i 2 that Prophet ? And he answered, No. 

22. Then said they unto him, Who art 
thou? that we may give an answer to them 
that sent us. What sayest thou of thyself ? 

g Luke 3 : 15 ; John 3 : 28 ; Acts 13 : 25. 
h Mai. 4:5; Matt. 17 : 10. 

1 Deut. IS : 15, 18. 

2 Or, a prophet? 

characteristics of Jesus Christ and 
his salvation in both its initial and 
completed degrees. 

19. The Jews. — The Sanhe- 
drim, the great Jewish council, is 
here meant. Who art thou? — 
John had rebuked them so sharply 
for their sins that they are resolved 
to investigate him, as they did his 
Master later. Holy people have to 
endure both the sifting of Phari- 
sees and of the devil. 

20. I am not the Christ. — Some 
thought him Christ. (Luke 3: 15. ) 
Holy men turn the thoughts of the 
world upon their Master. Phari- 
sees thought he was Christ. 

21. Art thou Elias I ... He an- 
swered, No. — Christ says (Matt. 
17: 12, 13) that he was Elias (or 
Elijah). The answer to this appar- 
ent contradiction is that he was 
the Elias of his day, of the New 
Testament, rebuking sin in the 
spirit and manner and power of 
Elijah of old. (Matt. 11 : 14. ) That 
prophet. — They evidently referred 
to the prophecy of Deut. 18: 15, 
which ihe apostles declared refers 
to Christ. (Acts 3: 22; 7: 37.) 

22. Who art thou? — All their 
suppositions as regards John are 
in vain. He answers to none of 
them. 



16 



JOHN. 



23. k He said, I am the voice of one crying 
in the wilderness, Make straight the way of 
the Lord, as 1 said the prophet Esaias. 

24. And they which were sent were of the 
Pharisees. 

25. And they asked him, and said unto him, 
Why baptizest thou then, if thou be not that 
Christ, nor Elias, neither that Prophet ? 

26. John answered them, saying, nil bap- 

k Matt. 3:3; Mark 1:3; Luke 3:4; John 

3 : 28. 1 Isa. 40 : 3. m Matt. 3 : 11. 

n Mai. 3 : 1. o Vs. 15, 30 ; Acts 19 : 4. 

23. The voice. — He quotes from 
Isa. 40: 3. This holy man was a 
voice. Holy men are to call the at- 
tention of the world to Jesus by the 
voice. They are not to live their 
holiness and say nothing, as some 
would have it. Make straight 
the way of the Lord. — This is ever 
the message of holy men, — calling 
upon the Pharisaical of the Church 
to make straight the way. In the 
East, heralds often went before a 
coming king to bid the people pre- 
pare the highways for his conven- 
ience. John had commanded the 
nation to forsake sin as a prepara- 
tion for the coming of Christ. So 
do holy people now. 

25. Why baptizest thou then % 
— Baptism was not allowed except 
by command of the Sanhedrim, and 
then only Gentiles were baptized. 
The Jews considered that they 
were children of Abraham by birth 
and by circumcision, and that 
therefore they had all entered the 
family of God. And now that 
John should baptize Jew T s, was a 
mystery to them which they chal- 
lenged. They wished to discover 
if he did this by divine authority. 

26. I baptize with water. — In 
Mark 1: 4, his baptism is called 
"the baptism of repentance for 



tize with water : n but there standeth one 
among you, whom ye know not ; 

27. o He it is, who coming after me is pre- 
ferred before me, whose shoe's latchet I am 
not worthy to unloose. 

28. These things were done P in Bethabara 
beyond Jordan, where John was baptizing. 

29. If The next day John seeth Jesus com- 
ing unto him, and saith, Behold q the Lamb of 

p Judg. 7 : 24 ; John 10 : 40. 
q Exod. 12 : 3 ; Isa. 53 : 7; v. 36 ; Acts 8 : 32; 
1 Pet. 1 : 19 ; Rev. 5 : 6, etc. 

the remission of sins." Water was 
the symbol of purification from 
actual transgressions. In Matt. 3: 
11, we find that lie adds a sentence 
concerning the baptism adminis- 
tered by Jesus. Whom ye know 
not. — Jesus was unknown to the 
Jewish nation, and they had not 
recognized him. He was at this 
time evidently iu the temptation 
of the wilderness. 

27. Is preferred before me.— 
This clause is not in the best manu- 
scripts, and is rejected by the 
Revised Version. Latchet. — The 
leathern string by which the san- 
dal was bound to the foot* 

28. Bethabara. — The best 
manuscripts and the Revised Ver- 
sion have Bethany, instead of Beth- 
abara. Not the Bethany of the 
eastern slope of Mount Olivet, but 
another near Jordan. 

29. John seeth Jesus coming. 
— This was evidently after the bap- 
tism of Jesus, where John first 
recognized him. Jesus was now re- 
turning from his wilderness temp- 
tation, as mentioned in Luke 4: 
14. Behold the Lamb of God.— 
Jesus allowed a human being, 
John, to introduce him. Holy 
men are intrusted with the minis- 
try of calling the attention of men 



CHAPTER I. 



17 



God, which 3taketh away rthe sin of the 
world ! 

30. s This is he of whom I said, After me 



3 Or, beareth. 

r Isa. 53 : 11 ; 1 Cor. 15 : 3 ; Gal. 1 : 4 ; Heb. 
1 : 3 ; 2 : 17 ; 9 : 28 ; 1 Pet. 2 : 24 ; 3:18; 

to Jesus. Under the Old Testa- 
ment dispensation, lambs without 
spot or blemish were offered for 
sin, especially the Paschal lamb, 
offered at the Passover. These 
lambs were emblems of the purity 
and gentleness of Jesus, and their 
sacrifice was an emblem of the 
offering of Jesus He was the 
Lamb of God. When ancient wor- 
shippers offered a lamb, they evi- 
denced their faith in the Lamb 
that was to come. Preaching 
Christ crucified is no very iutricate 
affair, learned only after great ef- 
fort and study of books; it is to 
point men to Jesus as John did. 
" The word 4 Lamb ' is never used in 
the New Testament except in 
reference to Christ" (Abbott). 
Taketh away the sin. — All the 
commentators are agreed that he 
will take away all sin sometime 
(many are uncertain just when or 
where). But John says, " Taketh 
away." This is in the present 
tense, — now. It is a present salva- 
tion from all sin. " His redemp- 
tion is not a limited redemption; it 
provides a finished salvation for the 
entire human race" (Abbott). 
John, who preached for the remis- 
sion (forgiveness) of sin, told his 
converts (to whom he was talking) 
to go a step farther and come to 
him who baptizeth with the Holy 
Ghost, thus removing all sin. 



cometh a man which is preferred before me ; 
for he was before me. 
31. And I knew him not : but that he should 



1 John 2:2; 3:5; 4:10; Rev. 1 : 5. 
s Vs. 15, 27. 



Would that all preachers w T ould do 
as John did! This means more 
than forgiveness or escape from 
hell: it means removal of sin it- 
self. " In order to take away sin, 
it was necessary that Christ should 
begin by taking upon himself the 
burden of it, to the end that he 
might be able afterwards to remove 
it by the work of sanctification " 
(Godet). "His death stands al- 
ways as a complete vindication of 
the law, and an authentic instru- 
ment of sanctification and of ac- 
ceptance for all to whom his blood 
is applied" (Angus). u This tak- 
ing away of sin is, first, by expia- 
tion; second, by forgiveness; and 
third, by sanctification through 
the Holy Spirit" (Whedon). It 
is sin, not sins. This means the 
sin principle of the heart, from 
which all outward sins flow. Of 
the world. — Not merely of the 
Jews, but the sin of all nations who 
accept him as their Saviour. 

30. See note on verse 15. 

31. That he should he made 
manifest to IsraeL — Israel had 
seen him in types and shadows, 
dimly; those who had been for- 
given by accepting the truth in 
John's baptism were now to per- 
sonally see him. The Pharisees 
were to get a better revelation also, 
which would increase their con- 
demnation. The office of a holy 



18 



JOHK 



be made manifest to Israel, t therefore am I 
come baptizing with water. 

32. uAnd John bare record, saying, I saw 
the Spirit descending from heaven like a dove, 
and it abode upon him. 

33. And I knew him not : but he that sent 
me to baptize with water, the same said unto 
me, Upon whom thou shalt see the Spirit 
descending, and remaining on him, x the same 
is he which baptizeth with the Holy Ghost. 

t Mai. 3:1; Matt. 3 : G ; Luke 1 : 17, 76, 77 ; 
3 : 3 ? 4. u Matt. 3 : 10; Mark 1 : 10 ; Luke 

ministry is to call the attention of 
men of all grades of light more 
fully to Jesus. 

32. John bare record. — He 
bare record by his testimony, which 
follows. It is the office and duty 
of holy men to testify as to what 
they know of Jesus. The Spirit 
descending from heaven.— See 
notes on Luke 3: 21, 22. 

34. And bare record. — 4 'And 
have borne witness (Rev. Yer. ). 
(See note on v. 15). 

35. Two of his disciples. — An- 
drew (v. 40), and probably John, 
the evangelist and writer. 

36. Behold the Lamb of God ! — 
He repeats his testimony of the 
previous day. It is not enough to 
testify; we must continue to testify 
to make it of the highest effect; 
make a specialty of it. 

37. And they followed Jesus. — 
They were the best of the men of 
the day; those who accepted the 
light of John, and were now ready 
for the greater light of Jesus. The 
Pharisees rejected John, and hence 
were opposed to the greater light 
of Jesus. A great truth; only 
honest-hearted men, living up to 
their present light, want any 
more. There is no grander work in 
the world than to persuade men 



34. And I saw, and bare record that this is 
the Son of God. 

35. IT Again the next day after, John stood, 
and two of his disciples ; 

36. And looking upon Jesus as he walked, 
he saith, y Behold the Lamb of God ! 

37. And the two disciples heard him speak, 
and they followed Jesus. 

38. Then Jesus turned, and saw them fol- 
lowing, and saith unto them, What seek ye ? 

3: 22; John 5: 32. x Matt. 3: 11; Acts 

1:5; 2:4; 10 : 44 ; 19 : 6. y V. 29. 

to follow Jesus for complete re- 
demption. He who attaches men 
to himself more than to Jesus is a 
failure as a minister or teacher. 
They heard him speak, and hence 
followed. Every one that is of the 
truth heareth the voice of Jesus. 
(John 8: 47.) For such to hear 
Jesus is to follow Jesus. 

38. What seek ye 2 — A great 
question, which he asked to draw 
them out. They doubtless had 
that longing in their soul for the 
baptism of the Spirit and its en- 
tire cleansing, which every true 
believer has even when he does not 
know it by name. John had told 
them that Jesus would give the 
baptism. We may well ask our- 
selves this question: What are we 
seeking in our professed following 
of Jesus ? Are we seeking all we 
can receive of his love? "What 
seek ye in this place ? in the com- 
pany you frequent, in the conversa- 
tion you engage in, in the affairs 
with which you are occupied, in 
the works which you perform ? 
Do ye seek the humiliation, illumi- 
nation, justification, edification, or 
sanctification of your soul? the 
edification of your neighbor, the 
good of the Church of Christ, or 
the glory of God?" (Clarke.) 



CHAPTER I. 



19 



They said unto hiui, Rabbi, (which is to say, 
being interpreted, Master,) where 4dwellest 
thou? 

39. He saith unto thern, Come and see. 
They came and saw where he dwelt, and abode 
with him that day : for it was about the tenth 
hour. 

40. One of the two which heard John speak, 



4 Or, abidest. 
z Matt. 4 : 18. 

5 Or, the Anointed. 

Rabbi. — Master. The term of 
respect given by a disciple to a 
teacher. Where (liveliest thou 2 — 
They desire to know where he 
may be found, and if he resides 
where men can frequently associ- 
ate with him. 

39. Come and see. — This is 
translated better, "Come and ye 
shall see." Jesus is easily acces- 
sible. They can come and find his 
dwelling place at once. Jesus is 
still saying to truth-seekers, 
"Come and ye shall see." The 
tenth hour. — Four o'clock in the 
afternoon. It is Scriptural to re- 
member the time when w T e first saw 
Jesus. John, the writer, was evi- 
dently one of these disciples. We 
too can dwell with Jesus if we keep 
his commandments. (John 14: 23. ) 

40. Andrew. — See note on Luke 
6: 14. 

41. First findeth his own 
brother. — Let no man think he is 
called to be a foreign missionary 
who has not first labored to save 
those who live with him. It is 
natural for those who have found 
Jesus to try to bring others to 
him. It would please carnality, 
and there w^ould be no objection to 
holiness, if those who had found 
Jesus to be their abiding Friend 



and followed him, was z Andrew, Simon 
Peter's brother. 

41. He first findeth his own brother Simon, 
and saith unto him, We have found the Mes- 
sias, which is, being interpreted, 5 the Christ. 

42. And he brought him to Jesus. And 
when Jesus beheld him, he said, Thou art 
Simon the son of Jonas : a thou shalt be called 
Cephas, which is by interpretation, 6 A stone. 



a Matt. 16 : 18. 
6 Or, Peter. 



said nothing of it. But such ones 
must speak. " Simon Peter was 
worth ten Andrews, so far as we 
can gather from sacred history, 
and yet Andrew was instrumental 
in bringing him to Jesus. You 
may be deficient in talent, and yet 
be the means of drawing to Christ 
one who shall become eminent in 
grace and service" (Spurgeon). 
Messias. — A Hebrew word mean- 
ing, " the Anointed." This is the 
greatest discovery man ever makes. 
There is a great deal of finding 
here. (See vs. 43, 45.) Every 
man therefore can be a greater 
discoverer than Columbus. 

42. Simon. — Afterwards called 
Peter — " the rock." (See note on 
Luke 6: 14, and Matt. 16: 21-23.) 
When inbred sin was removed 
from his heart he became as 
strong and firm as a rock. " In 
the earlier part of his career he had 
a marked defect, — the want of a 
settled purpose and grand govern- 
ing motive. Jesus the Christ was 
to furnish him with that, and thus 
to change the unstable Simon 
Jona into the stable Cephas" 
(Gregory). Christ often w T ent out 
after single individuals, and was 
very successful. A lesson to us of 
the value of personal work. 



20 



JOHN. 



43. % The day following Jesus would go 
forth into Galilee, and findeth Philip, and 
saith unto him. Follow me. 

44. Now b Philip was of Bethsaida, the city 
of Andrew and Peter. 

45. Philip findeth c Nathanael, and saith 
unto him, "We have found him, of whom 

b John 12 : 21. c John 21 : 2. d Gen. 

3 : 15 : 49 : 10 ; Deut. 18: 18 ; see note on 
Luke 24 : 27. 



43; The day following. — A 

description of the next day's work. 
Jesus was constantly busy. Would 
go forth into Galilee, — He had 
been baptized and tempted in Ju- 
dea. He now purposes to return 
home to Galilee, the province north 
of Judea. Philip. — See note on 
Luke 6: 14. Follow ine. — He said 
to the question (v. 3S) of Andrew 
and the other disciple, " Come and 
see"; but he says abruptly to 
Philip, " Follow me." He at- 
tracted the first two partly by curi- 
osity. He is more abrupt with 
Philip. We are to use different 
methods in fishing for men, as he 
did. 

44. Bethsaida. — A town on the 
Sea of Galilee. (See note on Luke 
9: 10.) City of Andrew and Peter. 

— James and John also came from 
this city, making four disciples 
from Bethsaida. 

45. Nathanael. — Probably the 
same name as Bartholomew. (See 
note on Luke 6: 14.) We have 
found him. — Here is a short ser- 
mon that was successful in win- 
ning a man prejudiced against the 
truth; hence it is worthy of our 
attention. (1) It was not long. A 
profitable sermon does not depend 
on great length. (2) It was from 
experience. He did not dwell on 
the fact that Christ existed, or at- 



d Moses in the law, and the e prophets, did 
write, Jesus f of Nazareth, the son of Joseph. 

46. And Nathanael said unto him, gCan 
there any good thing come out of Nazareth ? 
Philip saith unto him, Come and see. 

47. Jesus saw Nathanael coming to him. 



e Isa. 4:2; 7: 14: 9: G; Mic. 5:2: Zech. 

6: 12 ; 9:9: Luke 24 : 27. f Matt. 2 : 23 : 

Luke 2 : 4. — -g John 7 : 41. 42,' 52. 

tempt to prove it, but told his ex- 
perience. Would that we had more 
such preaching! (3) It was Scrip- 
tural, based on Scripture. He re- 
fers to Moses and the prophets. 
Experimental sermons, backed up 
by Scripture, are the kind that God 
delights to bless. Every pulpit 
ought to be a witness-stand. He 
evidently refers particularly to 
Gen. 17: 7; Deut. IS: 15-19, and 
in general to all the prophets. 

46. Good thing" come out of 
Nazareth I — See note on Luke 4 : 
34. Good men are often affected 
by their prejudices; but good 
men, when convinced of their mis- 
takes, confess and abandon them. 
Come and see. — This was a better 
way than to have a great argument. 
This is the true method to test the 
power and deity of Jesus Christ. 
This is the best method in dealing 
with those blinded by prejudice. 
Xathanael had a pure heart (as we 
shall see), in spite of some imper- 
fections of understanding arising 
from his early education. 

47. Israelite indeed. — Israel 
was the new name given Jacob. 
(Gen. 32: 28.) In whom is no 
guile. — This was the proof of 
his being a true Israelite, — being 
free from sin. Jacob, when his 
name was changed, was redeemed 
from all sin. (Gen. 48: 16.) 



CHAPTEE I. 



21 



and saith of him, Behold h an Israelite indeed, 
in whom is no guile ! 

48. Nathanael saith unto him, Whence 
knowest thou me ? Jesus answered and said 
unto him, Before that Philip called thee, when 
thou wast under the fig tree. I saw thee. 

40. Nathanael answered and saith unto 



him, Rabbi, i thou art the Son of God ; thou 
art k the King of Israel. 

50. Jesus answered and said unto him, Be- 
cause I said unto thee, I saw thee under the 
fig tree, believest thou ? thou shalt see greater 
things than these. 



h Ps. 32 : 2 : 73 : 1 ; John S : 39 
29 ; 9 : G. 



Rom. 2 : 28, jj 

/; Matt. 21 : o ; 

i 19: 3. 



27: 11, 42; John 18: 37 



Charles Wesley, in his hymn. 
' ; Wrestling Jacob,*' declares that 
Jacob there received the blessing 
of perfect love. Dr. Curry, in the 
Methodist Review of May, 1885, says 
that this experience of Jacob was 
an experience of ,; the second bless- 
ing." An "Israelite indeed" is a 
man from whose heart sin has been 
expelled. This is what God holds 
up as the standard of experience 
in all dispensations. David de- 
scribes such in his day. (See Ps. 
24 : 3, 4. ) " Xathanael was already 
a true servant of God. living in the 
inner spirit of the Old Testament " 
(J. P. Thompson). "To find a 
man, living in the midst of so much 
corruption, walking in uprightness 
before his Maker, was a subject 
worthy the attention of God him- 
self" (Clarke). Zacharias and 
Elisabeth, Joseph and Mary, 
Simeon and Anna, with Nathanael, 
were the few who prove that it is 
possible to be holy even in a cor- 
rupt age. To them God gave more 
light, which they gladly received 
because already true to what light 
they had. 

48. TVhence kno^ est thou me ] 
— He does not deny Christ's trib- 
ute to his character. The false 
humility of this age would bid him 
deny it and insist that he made 



crooked paths, etc. He acknowl- 
edged that Christ had told the 
truth concerning him. Every sin- 
cere heart rejoices that God knows 
it. I saw thee. — It has been sur- 
mised that Nathanael had been 
praying under that fig tree, and 
that in answer to his prayer for 
further light it had come in the 
revelation of the Christ. 

49. Thou art the Son of God. — 
The true method of proving the 
deity of Jesus Christ is to become 
experimentally acquainted with 
him. Nathanael perceived that 
Jesus of Xazareth had that which 
only God can have, — omniscience, 
— and therefore was God. So this 
chapter closes with the recogni- 
tion, by a man, of the truth of the 
first verse, " The Word was God.'' 
By giving Nathanael a revelation 
of himself, Jesus revealed himself 
to Nathanael. That which reveals 
our own hearts to us in their true 
light is divine. Christ accepts the 
title of King at the opening of his 
ministry. 

50. Thou shalt see greater 
things than these. —Because he 
had believed, on the evidence he 
had, he should receive greater evi- 
dences and encouragements to his 
faith. Thus is it always with true 
faith. When a man begins to be- 



22 



JOHN. 



51. And he saith unto him, Verily, verily, I 2. And both Jesus was called, and his dis- 
say unto you, 1 Hereafter ye shall see heaven ciples, to the marriage. 



open, and the angels of God ascending and 
descending upon the Son of man. 

CHAPTER II. 
ND the third day there was a marriage in 
* Cana of Galilee ; and the mother of 
Jesus was there : 



A : 



3. And when they wanted wine, the mother 
of Jesus saith unto him, They have no wine. 

4. Jesus saith unto her, b Woman, c what 
have I to do with thee ? d mine hour is not 
yet come. 



I Gen. 28: 12 ; Matt. 4 : 11 ; Luke 2 : 9, 13 ; 19 : 28.- 
22 : 43 ; 24 : 4 ; Acts 1 ; 10. a See Josh. 19 : 22.- 



lieve in Christ, he enters a wide 
field of wonders, greater than he 
ever conceived. 

51. Verily, verily. — Literally, 
"Amen, amen." This double 
amen is used to mark the statement 
following as emphatic. Hereafter. 
— This word is omitted in the best 
manuscripts and the Revised Ver- 
sion. Upon the Son of man.— 
Many see in this a reference to the 
ladder of Jacob's Bethel vision. 
(Gen. 28: 12.) If so, it shows that 
the ladder Jacob saw was a type of 
Christ, who is the true and living 
way of communication between 
earth and heaven. Some have con- 
sidered the opened heavens that 
Nathanael should see as merely the 
truths and deep spiritual experi- 
ences thatx^athanael should receive 
by the revelation and acquaintance 
of Christ. Others think it refers to 
the second advent. We think it 
refers to both. For the meaning 
of the phrase, " Son of man," see 
note on Luke 5: 24. It is used 
about eighty times by the evangel- 
ists. 

CHAPTER II. 

Holiness Illustrated by a Con- 
trast and a Symbol . — ( 1 ) The 
Blood of Christ Superior to 
the Washings of the Old 
Dispensation, 1-11 — (2) The 



-b John 10 : 26. 
-(/ John 7 : 6. 



2 Sam. 16 : 10 ; 



Purification of the Temple, 
Illustrating that of the 
Heart, 12-25. 

1. The third day. — The third 

day after the occurrence mentioned 
at the end of the last chapter. In 
Cana of Galilee. — Probably a few 
miles north of Nazareth, although 
its site is now unknown. The 
mother of Jesus was there.— 
Joseph is never again mentioned 
after John 1: 45, and on this ac- 
count it is thought that he died 
soon after the incident of Luke 2: 
48. John never mentions Mary by 
name. 

2. And both Jesus was called. 

— "Jesus also was bidden" (Rev. 
Yer.). From verse one we see that 
Mary was already there, and Jesus 
was invited later. Jesus sanc- 
tioned marriage by his presence 
here, His disciples. — Probably 
those mentioned in John 1: 35-51. 

3. Wanted wiue. — "The wine 
failed" (Rev. Yer.). They prob- 
ably had more guests than they 
expected, which caused the wine 
to fail. They have no w iue. — She 
must have heard of the descent of 
the Holy Spirit upon him. He 
had returned in the power of the 
Spirit, and the glory of his baptism 
must have appeared in every look 
and word; therefore she is impa- 



CHAPTER IT. 



23 



5. His mother saith unto the servants, 
Whatsoever he saith unto you, do it. 

e Mark 

tient for him to commence his 
ministry and to work miracles. 

4. Woman. — Not a name of dis- 
respect, for he used the same to 
her when on the cross (John 19: 
26); but it marked a transition 
from his state of subjection to his 
parent, to a state when henceforth 
she must be subject to him. Tried 
by Scripture, the Romanist error of 
exalting Mary above her Son has 
not the slightest foundation on 
which to rest. What hare I to do 
with thee % — Henceforth she must 
take a subordinate position. The 
next verse shows that she did not 
consider it as an unkind rebuke. 
Dr. Clarke translates it, "What is 
this to thee and me ?" but the Re- 
vision does not recognize this trans- 
lation. Mine hour is not yet 
come. — The hour to commence 
his public life-work had not yet 
arrived. " But how happens it that 
his hour did come so soon? for, 
probably, upon the same day it 
was that the miracle was per- 
formed. We jeply that his hour 
probably came immediately upon 
uttering this last sentence. As 
soon as all fleshly claim to hold 
control over or gain emolument 
by his Messianic power was re- 
jected, as soon as his mother 
retired to her proper position, then 
was the last obstacle removed ; his 
area of action opened immediately, 
and the hour to manifest forth by 
miracle his glory had arrived " 
(Whedon). Christ was never in 
haste. 



6. And there were set there six waterpots 
of stone, e after the manner of the purifying 

7: 3. 

5. His mother saith unto the 
servants. — From the authority she 
here used it has been supposed 
that she was a relative of the 
family where the wedding took 
place. The fact that they had ser- 
vants indicates they were of the 
upper class. Whatsoever he saith 
unto you, do it. — If we make this 
our life motto it will be entire con- 
secration. 

6. The purifying 1 of the Jews. 
— The Old Testament required the 
washing of water, as a symbol of the 
washing away of sin ; holiness. The 
Jews of that day were very scrup- 
ulous to observe countless wash- 
ings to make themselves ceremoni- 
ally clean. Hence there had been 
in use, for ceremonial purification, 
six w r aterpots of w T ater; as the fir- 
kin was nearly nine gallons, there 
would be in all nearly one hun- 
dred and fifty gallons. Jesus takes 
the symbolic water used for outside 
washing, and transmutes it into 
wine, which was partaken of and 
entered into the inner man, and is 
symbolic of his blood,which washes 
the heart from all sin. " Water, 
under the law, was symbolical, de- 
noting the means of inward purity, 
that is, of justification an d holiness ; 
its antitype, or substance, the sac- 
rifice of Christ and the influence of 
the Spirit. Other vessels might 
have been chosen, and the presence 
of the water was not essential to 
the performance of the miracle; 
but the miracle in that case would 
have been robbed of its signifi- 



24 



JOHN. 



of the Jews, containing two or three firkins 

apiece. 

7. Jesus saitli unto them, Fill the waterpots 
with water. And they filled them up to the 
brim. 

8. And he saith unto them, Draw out now, 
and bear unto the governor of the feast. And 
they bare it. 

f John 

cance. The vessels are filled and 
the water changed, to suggest that 
for the carnal washings of the law 
we are to have his blood" (Angus). 
The miracle is very suggestive, too, 
as inaugurating his public ministry, 
teaching that his mission was the 
cleansing away of sin. " It must 
become the type of the fulness of 
grace, of joy, and of strength 
which the only begotten Son brings 
to the earth" (Godet). Moses 
commenced his ministry by turn- 
ing water into blood; Christ com- 
menced his by turning water into 
wine. 

7. Fill the waterpots with 
water. — That no one could dis- 
pute the miracle. To the briin. — 

There was no opportunity or place 
for any other mixture to counter- 
feit wine. Great controversy has 
raged about this Scripture, as to 
whether Christ did create intoxi- 
cating wine. We would say that 
those who have been determined 
to have it so because they wanted 
an excuse for the use of intoxi- 
cants, have refused to admit any 
other supposition. It would be 
useless to argue with such. We 
wibh simply to make a few state- 
ments, and then leave the matter. 
( 1 ) The Scriptures commend one 
kind of wine (Num. 18: 12; Neh. 
10 : 37-39), and condemn another 



9. When the ruler of the feast had tasted 
f the water that was made wine, and knew not 
whence it was, (but the servants which drew 
the water knew,) the governor of the feast 
called the bridegroom, 

10. And saith unto him, Every man at the 
beginning doth set forth good wine ; and when 
men have well drunk, then that which is 

4:46. 

kind, fermented wine (Pro v. 23: 
31). (2) There were, then, two 
kinds of wine. (3) We have no 
reason to believe Jesus used the 
fermented wine unless we can 
prove it, for it would be all out of 
harmony with the rest of his life 
and teachings. (4) Fermentation 
is the result of the process of cor- 
ruption. God made the juice of 
the grape pure. Man brings about 
fermentation and distillation. God 
does not do it any more than he 
causes sin. God is making unfer- 
mented wine and hanging it in 
clusters on the vine every year. 
He only took the water here and 
completed the process more 
quickly. " God hath made man 
upright ; but they have sought out 
many inventions " (Eccles. 7: 29). 

8. Governor. — "Ruler" (Rev. 
Ver.). He was master of ceremo- 
nies ; his business was to adminis- 
ter, regulate, and keep order. 

9. That was made wine.— 
u Now become wine " (Rev. Ver. ). 
And knew not whence it was. 
His sense of taste told him it was 
wine. Jesus in this miracle did 
not touch the jars or the water. 

10. And saith unto him. — In a 
jocose manner. Men have well 
drunk. — 11 Have drunk freely M 
(Rev. Ver.). The good wine until 
now. — Commentators have noticed 



CHAPTER II. 



25 



worse : but thou hast kept the good wine 
until now. 

11. This beginning of miracles did Jesus in 
Cana of Galilee, gaud manifested forth his 
glory ; and his disciples believed on him. 

12. If After this he went down to Caper- 

g John 1 : 14. h Matt. 12 : 4G. i Exod. 

12 : 14; Deut. 16 : 1, 16 ; v. 23 ; 5:1; 6:4; 

here that the world gives its best 
at the first, but that the wine of 
salvation grows better to the soul 
all the time, culminating in the 
marriage supper of the Lamb. 
" There were six waterpots from 
which wine was poured out; and 
there are as many persons or 
groups of persons from whom we 
may take pattern: (1) Christ, (2) 
Mary, (3) the disciples, (4) the 
bride and bridegroom, (5) the 
ruler of the feast, (6) the ser- 
vants" (Plan of Sermon by S. Bar- 
ing-Gould). 

11. Miracles. — " Signs ' » (Rev. 
Yer. ). This was his first miracle. 
Those youthful prodigies and won- 
ders which the spurious gospel of 
Catholicism narrates are therefore 
false. Manifested ... his glory. 

— It was his glory, not his power, 
that was especially exhibited here. 
When Elijah or any one of the 
prophets performed a miracle, it 
did not show forth their glory. 
And his disciples believed on liini. 

— His miracles were not performed 
to convince the skeptical, but to 
confirm the faith and enrich the 
spiritual insight of true believers. 

12. Went down. — Cana must 
have been in the hill country. 
Capernaum. — A city of Galilee. 
Here he did many wonderful 
works. (See notes on Luke 4: 31 ; 
10: 15.) He, and his mother.— 



naum, he, and his mother, and h his brethren, 
and his disciples ; and they continued there 
not many days. 

13. U i And the Jews' passover was at hand, 
and Jesus went up to Jerusalem, 

14. kAnd found in the temple those that 

11:55. k Matt. 21: 12; Mark 11: 15; Luke 

19 : 45. 

But it does not say, as in Luke 2 : 51, 
that he was any longer subject to 
Mary. He had passed that period. 
She was now to be subject to him. 
And his brethren. — He had broth 
ers. Hence the dogma of the 
perpetual virginity of Mary, as 
advocated by Eomanism, is un- 
scriptural. 

13. The Jews* passover. — 
Kept up every year to keep in the 
minds of the Jews (1) the antici- 
pation of the leal sacrifice of the 
cross, of which the paschal lamb, 
offered every year as well as at the 
exodus, was a type; (2) to keep 
continually before the Jews a re- 
membrance of their deliverance 
from Egypt, which was a type of 
deliverance from sin. (See Exod. 
12. ) Went up to Jerusalem. — Al- 
though the Jewish Church was cor- 
rupt, yet it was the best church 
there was then in the world, and 
Jesus did not stay away from it. 
A lesson to those who sometimes 
get out of patience with the church. 
Jesus staid in it and attempted to 
purify it until they cast him out 
and crucified him. A lesson to us. 

14. In the temple those that 
sold oxen. — These were sold to 
those who wished to sacrifice them. 
The sheep and oxen, etc., were not 
in the most holy place, but in the 
outer court, the court of the Gen- 
tiles. And yet pollution there was 



26 



JOHN. 



sold oxen and sheep and doves, and the 
changers of money sitting : 

15. And when he had made a scourge of 
small cords, he drove them all out of the 

pollution. We can not pollute any 
part of the house dedicated to God 
without sacrilege, whether it be 
vestry, basement, or gallery. Some 
have thought they could carry on 
things in the basement that would 
be sacrilege in the auditorium. 
The treatment of the house dedi- 
cated to God indicates the state of 
piety of the people. The temple 
had the same relation to the Jewish 
nation that the heart bears to the 
human body, — it was the centre of 
the nation, — and if corrupt, the 
streams of piety flowing out to the 
nation would be corrupt. No 
people rise higher than the moral 
and spiritual tone of their sanctu- 
aries. Changers of money. — All 
were required to pay a temple tax 
of a half-shekel. It must be paid 
in Jewish money. Gentile money 
was considered unclean. Hence, 
Jews who came from foreign lands 
must have some one to change their 
money. There are many things 
right in themselves, that are wrong 
in the house of God. 

15. Drove them all out of the 
temple. — Those who suppose holi- 
ness is a jelly-fish mixture, need to 
know that it becomes, as here, 
righteous indignation against sin; 
a jealousy for the divine honor. 
He used force to upset their tables. 
And the sheep, and the oxen. — 
"Both the sheep and the oxen" 
(Rev. Yer.). 

16. Said unto them that sold 
doves. — He did not set their doves 
free, which would have been to 



temple, and the sheep, and the oxen ; and 
poured out the changers' money, and over- 
threw the tables ; 
16. And said unto them that sold doves, 

lose them, but he respected their 
rights and let them take them out. 
An house of merchandise. — Mer- 
chandise is that which is bought 
and sold. God's house is no place 
for buying and selling. Let the 
managers of fairs and festivals and 
bazaars ponder this. We cannot 
hold our temples too sacred if we 
expect the world to reverence our 
religion. It was not the place even 
for changing money into the half- 
shekel temple tax. When will men 
learn that the temple is not a house 
of traffic or an amusement ex- 
change, but a place for worship ? 
When he cleansed the temple the 
second time, he said they had gone 
further and made it a den of 
thieves. (Mark 11: 17.) The 
transition from merchandise to ex- 
tortion in the house of God is 
shocking; see prices, for value 
received, at the church fair. Did 
his first rebuke at merchandise in 
the temple so enrage them that 
they went to greater lengths in sin, 
so that at the end of three years 
they had become worse and worse? 
Such is often the course of sin 
when light is resisted. This cleans- 
ing of the temple is a type of the 
cleansing of the heart from sin. 
1 4 It is a type of the cleansing which 
Christ comes to do for every soul 
which is a temple of God (1 Cor. 
3 : 16), and out of which all unclean 
things must be driven by the power 
of God before it is fit for God's 
indwelling" (Abbott). "It was 
at Jerusalem, and in the temple, 



CHAPTER IT. 



27 



Take these things hence ; make not 1 my 
Father's house a house of merchandise. 

17. -And his disciples remembered that it 

I Luke 2 : 49. 

that the Messiah's ministry must 
open. ' The Lord, whom ye seek,' 
Malachi had said (3: 1-3), 4 shall 
enter into Ms temple, . . . and he 
shall purify the sons of Levi.' 
That prophecy said to Israel that 
her King would announce himself, 
not by a miracle of power, but by 
an act of holiness" (Godet). This 
act was an appeal to the nation to 
purify itself. It is an illustration 
of the work of Christ's whole min- 
istry, — an appeal to the Church to 
come up to the divine standard, 
" Be ye holy." The opposition he 
received is a lesson, teaching us 
what true holiness and holiness 
preachers must expect from a 
worldly Church. If they had 
heeded him, the Jewish Church 
would have arisen to a height of 
spirituality this world has never 
seen. Since then (as then) all holi- 
ness preaching has had to be at the 
same time a reform movement in 
the Church. The Jewish nation 
must either consent to be cleansed 
or destroyed. So with every one 
in whom there is sin. " Xor will 
he ever destroy those who are 
willing to be cleansed " (Scott). 

17. His disciples remembered. 
— A passage from Ps. 69: 9 was 
suggested to their minds at this 
time. In verse twenty-two we have 
an instance where they did not see 
the force of the Scripture until later. 
This remembrance of Scripture 
helped their faith, as it always does. 
The zeal of thine house. — Zeal for 



j was written, mThe zeal of thine house hath 
eaten me up. 

18. U Then answered the Jews and said 

m Ps. G9 : 9. 

the house of Israel, which was 
God's house. It was an intense 
love for the Church, which Christ 
and all holy people have, and which 
manifests itself in seeking the 
purification of the Church, — not 
always in a soft, sentimental style, 
but sometimes with a whip of small 
cords. It means that consuming 
zeal which makes a holy person a 
specialist in the desire of building 
up a holy Church ; that zeal which 
causes wicked men to oppose and 
misrepresent; that zeal which gives 
its life to the promotion of holi- 
ness. "Zeal for God is so little 
understood that it always draws 
down opposition upon those in- 
spired with it; they are sure to be 
accused of sinister motives, or of 
hypocrisy, or of being out of their 
senses. When zeal eats us up, un- 
godly men seek to eat us up too, 
and this was pre-eminently the case 
with our Lord, because his holy 
jealousy was pre-eminent" (Spur- 
geon). 

18. What sign showest thou? — 

They wanted a miracle to prove 
that he had a right to cleanse the 
temple. They did not deny that it 
needed cleansing. People who 
could not see the moral grandeur 
of the cleansing of the temple 
would be unaffected by a miracle, 
just as people who will not believe 
the Word of God cannot be per- 
suaded by a wonder. (See note on 
Luke 16: 31. ) " Instead of letting 
the act of Jesus speak, as every 



2S 



JOHN. 



unto him, n What sign showest thou unto us, 
seeing that thou doest these things? 

10. Jesus answered and said unto them, 
o Destroy this temple, and in three days I 
will raise it up. 

20. Then said the Jews, Forty and six 

n Matt. 12 : 3S : John 6 : 30. o Matt. 20 : 

61; 27 : 40 ; Mark 14 : 5S ; 15 : 29. 



manifestation of holiness should, 
to their conscience, they demand 
the external sign which should 
legitimate this act, as if it did not 
contain in itself its own legitima- 
tion" (Godet). Is this not akin to 
the cry, "Show me a holy man,' 1 
by those who want to see prodigies 
and wonders before they will be- 
lieve ? 

19. Destroy this temple.— 

Hitherto there had been but 
one temple — that at Jerusalem — 
where God's glory was revealed in 
the most holy place. That temple 
was but a symbol of the real tem- 
ple, — his body, — where the glory 
of God was revealed henceforth. 
His body was the real temple. 
Xotice that the veil of the temple 
was rent the instant he died, show- 
ing that the Jerusalem temple was 
henceforth good for nothing as a 
place of worship. What was the 
symbol good for when the Jews 
had destroyed the real temple? 
Xotice that the apostle recognizes 
that the Jewish temple was but a 
symbol of his body. (Heb. 10: 20. ) 
God dwelt among men in the 
ancient temple; then later he was 
incarnated in Christ; and in this 
dispensation, in believers, who are 
the temples of the Holy Ghost. 
This saying was brought against 
him at his trial, when they falsely 
said he threatened to destroy the 



years was this temple in building, and wilt 
thou rear it up in three day? ? 

21. But he spake P of the temple of his 

body. 

22. When therefore he was risen from the 
dead, qhis disciples remembered that he had 

p Col. 2:9: Heb. 8: 2; 1 Cor. 3: 1G; 
6 : 10 ; 2 Cor. G : 16. q Luke 24 : S. 

temple, whereas he simply prophe- 
sied that they should destroy — not 
he. (Matt. 26: 61.) I will raise 
it up. — His resurrection. 

20. Forty and six years.— 
Herod had begun it this number of 
years before ; it was not yet com- 
plete. It was finished A.D. 64, so 
that it was eighty years in con- 
struction. It was good for nothing 
when it was done, for its glory had 
departed. It was ready just in 
time to be destroyed by the 
Eomans; destroyed because they 
rejected the Cleanser. 

21. He spake . . • of Ms body. 

— Here we get a warrant for going 
beneath the letter to the spirit of 
the Xew Testament record. 

22. His disciples remembered. 

— They could not understand it 
then, but these words made a pro- 
found impression on them, as well 
as his enemies, who also remem- 
bered them and brought up the 
matter at his trial. They bettered 
the scripture. — The Old Testa- 
ment contained prophecies con- 
cerning his resurrection. When we 
meet with things in our experience 
that we cannot understand, let us 
treasure them up and ponder them, 
and in time we shall find them in 
harmony with the Scriptures. For 
passages that thus spoke of his 
resurrection, see Ps. 17: 15; 73: 23, 
24; Isa. 26: 19; Hos. 6: 2. 



CHAPTER ITT. 



29 



said this unto them; and they believed the 
scripture, and the word which Jesus had said. 

23. *: Now when he was in Jerusalem at the 
passover, in the feast day, many believed in 
his name, when they saw the miracles which 
he did. 

24. But Jesus did not commit himself unto 
them, because he knew all men, 

r 1 Sam. 16: 7; Matt. 9:4; Mark 2:8; 
John 6 : 64 ; 16 : 30 ; Acts 1 : 24 ; Rev. 2 : 23. 

23. In the feast day. — "Dur- 
ing the feast " ( Rev. Yer. ). When 
they saw the miracles. — " Signs" 
( Rev. Yer. ). They believed in him 
as a Jewish Messiah, and no donbt 
wished to make him king, but did 
not apprehend him spiritually or 
get any insight into the spiritual 
nature of his mission. Is not this 
instructive as to the folly of at- 
tempting to convert men by mira- 
cles or argument who have no 
desire or relish for, but are op- 
posed to, spiritual things? (See 
note on v. IS. ) 

24. Jesus did not commit him- 
self. — ; ' Trust himself (Rev. 
Ver.). He knew that such people 
could not be trusted. Like multi- 
tudes to-day, they had a carnal idea 
of his kingdom. These are the 
class in the Church upon whom 
spirituality makes no impression; 
they have no more idea of that 
kingdom of "righteousness, and 
peace, and joy in the Holy Ghost,' 1 
than a blind man has of colors. 

25. For he knew what was in 
man. — He knew the carnality of 
the human heart, and that it is un- 
safe to trust a carnal professor of 
religion. Men may attempt to tes- 
tify of human nature that is not 
very bad, but Jesus cannot be 
deceived; he sees depravity, the 



25. And ueeded not that any should testify 
of man ; for r he knew what was in man. 

CHAPTER HL 
rrHERE was a man of the Pharisees, named 
-L Nicodemus, a ruler of the Jews : 

2. a The same came to Jesus by night, and 
said unto him, Rabbi, we know that thou art 

a John 7 : 50 ; 19 : 39. 

inward disease of the heart. His 
treatment of Xicodemus, in the 
next chapter, evinces this. 

CHAPTER III. 
The Xecessity of Regeneration 
or Initial Holiness, Clearly 
and Forcibly Enjoined, 1-13- 
— The Method of its (Detain- 
ment, 14-21 — Discussion of 
Holiness Methods, 22-29 — 
Holy Men Exalt Jesus, 30-36. 

1. A ruler of the Jews. — One 
of the Jewish Sanhedrim, the 
highest Jewish court. It consisted 
of about seventy members. Xico- 
demus was a candid truth-seeker. 
Although he was a Pharisee, he 
was a good man in his motives. 

j He had doubtless been true to his 
j light, and like all such he now 
seeks more. 

2. By night. — He probably did 
not wish to identify himself with 
Jesus openly for fear of the other 

| Pharisees. We are led to this con- 
I elusion from the fact that he never 
j seems to have openly acknowledged 
\ Jesus until after his death. One 
grand thing about Xicodemus was 
that he came to Jesus to see for 
himself concerning his teachings. 
See chapter 7 ' 50 and 19 : 39. Rab- 
bi. — Meaning doctor or master. 
We know that thou art a teacher 



30 



JOHN. 



a teacher come from God : for brio man can 
do these miracles that thou doest, except c God 
be with him. 



b John 9 : 16, 33 ; Acts 2 : 22. c Acts 10 : 

38. d John 1 : 13 ; Gal. 6 : 15 ; Tit. 3:5; 

come from God. — He is willing to 
admit that Jesus is a teacher come 
from God, but does uot admit that 
he is the Messiah. He wants to 
get up an argument with him. It 
does not amount to much to argue 
with men who do not accept the 
divinity of Christ. The best way 
is to tell them the plain truth of 
their need as Jesus does him in the 
next verse. No man can do these 
miracles. — He was a good Uni- 
tarian at this point, nothing more; 
he believed Jesus simply a good 
man, to whom God had given the 
power of working miracles. Jesus 
did not seek to convince him of his 
deity, but told him his personal 
need. The true method of counter- 
acting error is to turn men's gaze 
upon the truth that they need. 
Nicodemus has many representa- 
tives to-day who think Christianity 
is a doctrine, and wish to be dis- 
cussing doctrine, who have not dis- 
covered that it is an experience — 
a life. 

3. Terily, verily. — These words, 
which may just as well be trans- 
lated amen, amen, were used by 
Christ whenever he was about to 
pronounce a very important truth. 
Except a man be bora again.— 
"Anew" (Rev. Ver.). The word 
may be translated not only again 
but also/rora above and anew. The 
new birth means both. Nico- 
demos, like all the Jews, supposed 
that his natural birth from the 



3. Jesus answered and said unto him. Verily, 
verily, I say unto thee, d Except a man be 
born 1 again, he cannot see the kingdom of God. 



Jas. 1:18; 1 Pet. 1 : 23 ; 1 John 3 : 9. — -1 Or, 

from above, 

stock of Abraham insured to him 
the kingdom of heaven. But Christ 
upsets that notion. We learn then 
that by nature we are not fit for 
heaven, no matter how good our 
parents are. Mcodemus was a lead- 
er (ruler) in the church. That does 
not qualify for the kingdom of heav- 
en without the new birth. He was 
well cultured and outwardly moral. 
So we see that good works and 
culture will not save us. He must 
have a new life in his soul (that is 
the meaning of the figure of the new 
birth ) . He must becom e a partaker 
of tbe divine nature or not see the 
kingdom of God, for by nature he 
was dead in trespasses and sins. 
The new birth is the impartation 
of that life which Adam lost the 
day he sinned. This is all that is 
meant by the figure of the new 
birth. Jews thought only Gentiles 
needed to be born again. When a 
Gentile embraced the Jewish faith 
and was baptized he was said to be 
born again. He cannot see the 
kingdom of God. — The kingdom 
of God is a spiritual realm. It is 
within the heart, it includes as its 
subjects all those hearts who yield 
to Jesus as their king. Being 
naturally dead in sins, only the new 
birth can give men new eyesight by 
which they can see spiritual things. 
It would be a natural impossibility 
to see spiritual things — which are 
the essence of the kingdom of God 
— except the man himself becomes 



CHAPTER III. 



31 



4. Nicodeiaiis saith unto him, How can a 
Hum be born when he is old ? can he enter the 
second time into his mother's womb, and be 
bor n ? 

5. Jesus answered, Verily, verily, I say unto 
thee, e Except a man be born of water and of 
the Spirit, he cannot enter into the kingdom 
of God, 



6. Th it which is born of the flesh is fle. h ; 
and that which is born of the Spirit is spirit. 

7. Marvel not that I said unto thee, Ye 
must be born 2 again. 

8. f The wind bloweth where it listeth, and 
thou hearest the sound thereof, but canst not 
tell whence it cometh, and whither it goeth: 
so is every one that is born of the Spirit. 



e Mark 16 : 16 ; Acts 2 : 38. 2 Or, from \ above. / Eccles. 11 : 5 ; 1 Cor. 2 : 11. 



spiritual. Notice how emphatic is 
this statement of Christ. In view 
of his emphasis we wish to say 
two things: (1) AYe ought to be 
sure that seekers after his salvation 
get more than a good feeling — get 
the new birth. (2) This is one of 
the two positive statements of the 
Xew Testament. The other is, 
" Without holiness no man shall see 
the Lord." Unless he is born again 
lie will not see the kingdom, that 
spirituality mentioned here, and 
unless he gets entire sanctification 
(even after seeing the kingdom), 
he will not see the king. Regener- 
ation is holiness begun, but unless 
a man is panting for complete holi- 
ness he will not get it, and hence 
will never see the king. 

4. How can a man be born ? — 
There are still many who claim 
that the second birth is a mystery, 
and hence reject it. But the first 
birth is also a mystery, although 
we know it to be a fact. Nico- 
demus thinks he has asked an un- 
answerable question. 

5. Except a man be born of 
water and of the Spirit. — Jesus 
simply reasserts his statement with 
the former emphasis. He explains 
a little more his meaning. Nico- 
demus knew that the Gentile prose- 
lytes were baptized with water, 
signifying that they washed away 



the defilement of their past life 
and false religion. He also knew 
of the baptism of John, which re- 
quired the putting off of sins, for 
the Sanhedrim had sent a message 
of inquiry to John concerning his 
baptism. ( John 1 : 19, 25.) Hence 
he would know that the new birth 
meant a new life begotten by the 
Spirit and a public confession of it 
by baptism. Baptism is not to be 
neglected Cannot enter. — Which 
means the same as in verse 3. 

6. Born of the flesh is flesh. — 
The term flesh here means de- 
praved fallen human nature. It 
means more than the physical na- 
ture. Seth is an illustration of this 
birth from the flesh. "Adam be- 
gat a son in his own likeness" 
(Gen. 5: 3). " They that are in the 
flesh cannot please God n (Kom. 
8: 8). "By the word flesh there- 
fore is meant that the whole man, 
as the offspring of man, is impure, 
as well in his mind as in his body" 
(Beza). Born of the Spirit is spir- 
it. — It is not a second physical 
birth but a spiritual birth. The 
new life is of the divine nature — 
spirit — because born of the Holy 
Spirit. 

7. Marvel not. — In the next 
verse he gives the reason why he 
need not remain in amazement. 

8. The wind bloweth. — Men 



32 



JOHN. 



9. Nijodemus answered and said unto him, t have seen: and iye receive not our witness, 
g How can these things be ? j 12. If I have told you earthly things, and 

10. Jesus answered and said unto him, Art ! ye believe not, how shall ye believe, if I tell 
thou a master of Israel, and knowest not these you of heavenly things ? 

things? j 13. And kno man hath ascended up to 

11. h Verily, verily, I say unto thee, We heaven, but he that came down from heaven, 
speak that we do know, and testify that we even the Son of man which is in heaven. 



g John 6 : 52, 60. 

h Matt. 11 : 7 ; John 1 : 18; 7:16; 8 : 28 ; 
12 : 49 ; 14 : 24. 



see the effects of the wind, but 
cannot see it, nor tell the place of 
its coming or going, and yet they 
know it exists. So they may see 
the outward elf ects of the Spirit of 
God in the soul, and ought not to 
marvel any more at the new birth 
than at those phenomena of na- 
ture which they cannot understand. 
After men have understood and ex- 
plained nature, which they know 
to some extent, then it will be time 
for them to marvel at and disbe- 
lieve the operations of the Spirit 
in the heart. The only way to 
know the new birth is by experi- 
ence. 

9. How can these things he ? — 

Xicodemus drops his sarcasm and 
is now in dead earnest. 

10. Art thou a master of 
Israel. — " The teacher of Israel*' 
(Rev. Yer. ). And knowest not. — 
How many priests and ministers 
in the Church since have been 
destitute of a knowledge of spirit- 
ual things! 44 Ought not such 
passages as Jer. 31: 33; Ezek. 36: 
26-28; Ps. 143: 10, 11, to have 
prepared Xicodemus to understand 
the power of the divine breath? 
But the Pharisees set their hearts 
only on the glory of the kingdom, 
rather than on its holiness" 
(Godet). It is a sad condition to 



i Y. 30 7; Prov. 30 : 4 ; John 6 : 33, 38, 

51, 62: 1G: 28; Acts 2 : 33 ; 1 Cor. 15:47; 
Eph.4: 9, 10. 

; be in the pulpit and know a great 
deal about everything except holi- 

| ness of heart. And yet it is not so 
considered by some. 

11. Yerily, verily. — (See note 
oh v. 3. ) Speak that we do know. 
— Xo other teaching or preaching 
is so effective as experience. 
Would that all Christ's ministers 
spoke from experience. Nico- 
demus spoke from theory in his 

! teachings, a holy minister speaks 
from experience. 

12. Earthly things. — The mo- 
tions of the wind and the experi- 

! ence of the new birth whose 

| effects may be seen in this world. 
Heavenly things. — The deeper 
experiences of the mysterious 
truths of God. The new birth is 
but the A B C of religion. Xico- 
demus did not understand the 
beginnings of salvation. 

j 13. No man hath ascended up 

\ to heaven. — He means to say, 
there is no man on earth that has 
ever been in heaven except the 

; Son of man, who is therefore alone 
competent to tell about what 
heavenly things are. He does not 
mean to say that no man ever 
went into heaven, but that there is 

i no man on the earth that has ever 

; been there. 

14. As Moses lifted up the ser- 



CHAPTER III. 



33 



14. ^[lAnd as Moses lifted up the serpent 15. That whosoever believeth in him should 
in the wilderness, even so m must the Son of not perish, but "have eternal life, 
man be lifted up : 



I Num. 21 : 9. m John S : 28 ; 12 : 32. 

pent. — Did Nicodemus now sin- 
cerely ask Jesus how lie might 
receive the experience of the new 
birth? It would seem so, for 
Christ now gives an illustration to 
show how to get saved. We 
know that Nicodemus showed 
evidences of a change in the 
further references to him (chap. 7: 
50; 19: 39.) In the wilderness, 
— Num. 21: 6-9. Even so must 
the Son of man be lifted up. — 
A divine necessity is lodged in 
mast. In no other way could man 
be saved. Notice the points of 
analogy in the lifting up of the 
serpent and the lifting up of 
Christ. (1) The serpent. Modern 
travellers tell us that there is still 
a species of deadly serpents 
covered with fiery red spots in the 
same locality where the Israelites 
were bitten. Satan, from Genesis 
to Revelation, is likened to a ser- 
pent. (Gen. 3: 1, 14, 15; Deut. 
32: 33; Rev. 12: 9.) (2) The 
poison of the bite was deadly. 
The people bitten die surely and 
speedily. The virus of the old 
serpent's bite is sin. The human 
race feel its effects everywhere. 
It manifests itself in original sin 
and actual transgression. (3) God 
gave a brazen serpent as a help 
to save from the bite of real 
serpents. So he gave a sacrifice in 
the likeness of man to save from 
the results of the first man's 
disease of sin. The Bible espe- 1 
cially dwells on this. (2 Cor. 5 : 21 ; | 



n John 3 : 3G ; G : 47. 

Rom. 8: 3.) "As the brazen ser- 
pent represented the fiery serpent, 
yet had in him no poison but 
healing, so Christ represented sin- 
ful flesh, so that in him the enemy 
himself was, as it were, nailed to 
the cross" (Abbott) (Col. 2: 15). 

(4) As the serpent was lifted up, 
just as truly was Christ lifted up. 

(5) As the serpent was a complete 
cure for poison, so is Christ a 
complete cure for sin at the very 
time when we have sin and need 
the cure. 

15. That whosoever believeth. 

— (6) Those who looked at the 
serpent lived — were healed — be- 
cause that look meant that they 
believed in God's method of sal- 
vation and hence they believed in 
him to save them. So those who 
trust Christ for complete salvation 
receive it by faith alone. This is 
to show that true faith is as simple 
as was the looking at the serpent. 
They did not outgrow the poison 
gradually. It was destroyed and 
destroyed at once ; so is sin by the 
faith method. Should not perish. 

— Justification. But have eter- 
nal life. — Holiness — fitness for 
eternal glory. Dr. Clarke says of 
these two results : " They point out 
also the two grand operations of 
grace, by which the salvation of 
man is effected. (1) Justification, 
by which the guilt of sin is 
removed, and consequently the 
person is no longer obnoxious to 
perdition. (2) Sanctification, or 



34 



JOHX. 



16. H o For God so loved the world, that he 
gave his only begotten Sou, that whosoever 
believeth in him should not perish, but have 
everlasting life. 

o TJom. 5 : 8; 1 John 4 : 9. 

p Luke 9 : 5G ; John 5 : 45 ; 8 : 15 ; 12 : 47 ; 

the purification of his nature, by 
which he is properly fitted for the 
kingdom of glory." "All those 
who look to him by faith recover 
spiritual health, even as all 
that looked at that serpent recov- 
ered bodily health" (Wesley). 

16. For. — Because. He gives 
in this verse an explanation and 
further unfolding of the previous 
verse. Thus this salvation is 
brought to man because God loves 
man. This verse is the central 
text of the Bible. All Bible truth 
revolves about it as the constella- 
tions of the heavens do about the 
polar star. Here follows a series 
of pregnant words. God. — The 
Maker and Ruler of the universe. 
So loved. — So loved as to cause 
all heaven to wonder and all hell 
to tremble. So loved — more than 
all created intelligences could 
love. Infinite love — it is past hu- 
man comprehension. The world. 
— Wicked, rebellious, defiant, — 
this little portion of the universe. 
That he gave Ms only begotten 
Son. — Christ is the evidence and 
revelation of the fact that God 
really loved the world. The cross 
reveals the intensity of the word 
so. Believers are sons: Jesus 
Christ is the " only begotten Son." 
That whosoever believeth on 
him. — (For definition of this faith 
see note on chap. 1: 12.) Christ's 
sacrifice made it possible for our 
faith to bring salvation; but for 



17. I'For God sent not his Son into the 
world to condemn the world ; but that the 
world through him might be saved. 

18. H qHe that believeth on him i3 not 

1 John 4 : 14. q John 5 : 24 ; 6 : 40, 47; 

20 : 31. 

that sacrifice, faith would have 
been useless. The atonement 
amounts to nothing now, except 
we personally appropriate it; 
otherwise we shall perish in our 
sins. Should not perish. — See 
note on verse 15. Everlasting. — 
"Eternal" (Rev. Yer.). In this 
chapter thus far Christ has succes- 
sively and separately spoken of the 
three persons of the Trinity — the 
only chapter where he thus speaks 
of all three persons. No wonder 
some one has said that if the 
whole Bible were lost except this 
chapter enough would remain to 
give light sufficient for men to be 
saved. 

17. For. — Because. A still far- 
ther unfolding or explanation of 
verses 15 and 16. His Son. — u The 
Son" (Rev. Yer. ). To condemn. 
— Christ came the first time to save 
the world, the second time he will 
come to judge it. 

18. Is not condemned.— 4 c J udg- 
ed " (Rev. Yer. ). That is, is justi- 
fied. Man is either saved or lost 
already; judged by the measure of 
truth he has already received. The 
final judgment is but a public rec- 
ognition and publication of his 
condition, and assignment to his 
destined place. He that believeth 
not. — Chapter 1: 12 shows what 
is meant by believing. God an- 
nounces that the only way of salva- 
tion is through his Son. (v. 17.) 
Men who refuse to accept this may 



CHAPTER III. 



35 



condemned : but he that bclieveth not is con- 
demned already, because he hath not believed 
in the name of the only begotten Son of God. 
19. And this is the condemnation, rthat 

r John 1 : 4, 9-11 ; 8 : 12. 

refuse his love by so doing. Hence 
faith is more than intellectual as- 
sent. It is the assent of the heart. 
Unbelief is the dissent of the 
heart. Hence it is the will, or will 
not, of the heart towards what light 
God has given us that condemns or 
acquits us. The whole question is 
on acceptance or rejection of God's 
way of salvation. Thus we see 
that verses 18-21 are an explana- 
tion to Nicodemus of the faith 
spoken of in verses 15 and 16. In 
the name. — The name is Jesus — 
Saviour. (See Matt. 1 : 21. ) 

19. And this is the condemna- 
tion. — "Judgment" (Eev. Yer. ). 
Light. — (See notes on chapter 1, 
vs. 4-9.) Christ and his truth. 
Men loved darkness rather than 
light. — The condemnation is not 
that men are born in sin: have de- 
pravity in their hearts; not that 
they have not been converted, not 
that they have not joined the 
church, but that they do not live 
up to their light. There are only 
two classes: those who live up to 
their light and those who do not. 
These two classes are found every- 
where : in heathen and in Christian 
lands; in the visible church and 
out of it. Inbred sin is that dis- 
position of heart which in one of 
its phases prefers darkness — error, 
sin, — to light, truth and holiness. 
Unbelief is the natural product of 
this element of the heart. Every 
man's attitude toward holiness re- 



light is come into the world, and men loved 
darkness rather than light, because their 
deeds were evil. 
20. For s every one that doeth evil hateth 

s Job 24 : 13, 15-17 ; Eph. 5 : 13. 

veals his heart to be pure or to 
be "an evil heart of unbelief in 
departing from the living God" 
(Ileb. 3: 12). In order to make the 
matter understood the Lord here 
calls himself the light, that is 
to say, the manifested good, 
the divine holiness realized be- 
fore the human conscience" (Go- 
clet). "Men preferred sin to holi- 
ness, Belial to Christ, and hell to 
heaven" (Clarke). Unbelief is a 
preference for sin. Hence we see 
from what source all opposition to 
holiness springs. Because their 
deeds were evil. — Just as thieves 
and adulterers prefer the cloak of 
darkness to screen them, so men 
prefer error or perverted truth; 
for light reveals their sins, which 
they do not wish revealed. Hence 
only a true gospel message pro- 
vokes opposition. Truth gives no 
shelter to wicked men. We have 
noticed in the case of many bitter 
opposers to holiness that sooner or 
later it leaked out that they were 
great rascals. "There is in every 
servant of God, in proportion to 
his holiness, a spiritual tact which 
makes him discern immediately the 
moral sympathy or antipathy which 
his person and message excite " 
(Godet). Immorality is the cause 
of opposition to light. (See notes 
in next verse.) 

20. For. — A still further ex- 
planation of verse 19. That doeth 
evil. — "Ill" (Rev. Yer.). "The 



36 



JOHN. 



th? light, neither cometh to the light, lest his 
deeds should be 3 reproved. 
21. Bat he that doeth truth cometh to the 

3 Or, 

appearance of Jesus is for the 
world like the rising of the sun; 
it manifests the true character of 
human actions; whence it follows, 
that when any one does evil and 
wishes to persevere in it he turns 
his back upon Jesus and his 
holiness" (Godet). Hateth the 
light, — The attitude of depravity 
towards holiness. There are but 
two elements in the world, — car- 
nality and holiness; they are for- 
ever opposed to each other, and 
one or the other will be victorious 
m every heart. Lest his deeds 
should be reproved. — Sin only 
needs to be shown up in order to 
reveal its hideousness, and hence 
the outcry when sin is shown up. 
Holiness is a constant rebuke to 
sin, by its very presence, even if 
nothing is said, hence ever hate- 
ful to sin. But more than this, it 
is the duty of holiness to rebuke 
sin. They who have been untrue 
to light in the past always hate 
and rebel against greater light, on 
the principle that the man whose 
tender eyes are afflicted by a single 
ray of light does not like the fuller 
blaze of the sun. " The adherence 
of the will to the preparatory reve- 
lation of God, whether in the law 
of conscience or in that of Moses, 
is the first condition of the adher- 
ence to the higher revelation of 
divine holiness in Jesus Christ" 
(Godet). 

21. He that doeth truth.— Com- 
mentators have marked the differ- 



light, that his deeds may be made manifest, 
that they are wrought in God. 
22. Tf After these things came Jesus and his 

discovered. 

ent Greek words translated doeth in 
verse twenty and here. In verse 
twenty the verb may be rendered 
practices, here it may be ren- 
dered doeth. The Kevised Ver- 
sion renders it in the former verse 
doeth ill; in the latter verse doeth 
the truth, Alford says: "He that 
practices has nothing but his prac- 
tice, which is an event, a thing of 
the past, a source to him only of 
condemnation, for ho has nothing 
to show for it, for it is also worth- 
less; whereas he that does [the 
truth, — Ed. ] has Iris deed — he has 
abiding fruit; his works do follow 
him." Cometh to the light. — He 
who does the truth the best he 
knows, i.e., is honest and sincere, 
in so doing comes to the light. 
They are [" have been," He v. Yer.] 
wrought in God. — The light to 
which a man comes by personal 
realization of Christ shows that 
Christ approves his course, and 
testifies to him as to Enoch of old 
" that his ways pleased God." 

22. After these things. — After 
the discourse to Nicodemus. It is 
not known how long after. Peter 
tells us that in the meantime Jesus 
preached through all Galilee. ( Acts 
10: 37.) And baptized. — Jesus 
had charge and directed the bap- 
tizing, though he did it through 
his disciples, who performed the 
act. This harmonizes the apparent 
contradiction of chapter 4: 1, 2. 
Men might have gloried if his own 
hands had been laid upon them. 



CHAPTER IIT. 



37 



disciples into the land of Judaea ; and there he 
tarried with them, t and baptized. 

23. H And John also was baptizing in Mnon 
near to u Saliin, because there was much 
water there : x and they came, and were bap- 
tized. 

24. For y John was not yet cast into prison. 

25. % Then there arose a question between 
some of John's disciples and tha Jews about 
purifying. 

26. And they came unto John, and said unto 
him, Rabbi, he that was with thee beyond 
Jordan, zto whom thou barest witness, be- 

t John 4 : 2. u 1 Sam. 9 : 4. z Matt. 

3 : 5, G. y Matt. 14 : 3. z John 1 : 7, 15, 

27, 34. a 1 Cor. 4 : 7; Heb. 5:4; Jas. 1 : 17. 

— —4 Or, take unto himself. b John 1 : 20, 



23. iEnon. — The sites of tliis 
place and Salim are uncertain. 

25. And the Jews. — "With a 
Jew" (Rev. Ver. ). The contro- 
versy seemed to start with a Jew. 
Discussion on methods is proper 
and essential to bringing out all 
phases of the truth, only let it be 
free from bitterness; here is the 
great danger. About purifying.— 
Probably as to whether the purifi- 
cations of the law or these new 
methods of John and Jesus were 
most efficacious. Men like more 
to argue about methods than to 
seek purification itself, and often 
start a question as to "methods" 
in order to excuse themselves from 
the purification itself. 4 4 Whenever 
men begin to feel the truth coming 
home to their consciences they will 
try to make it leap off at a tan- 
gent by starting some intricate 

metaphysical side dispute 

Whenever the Spirit of God is 
awakening any portion of the 
church into real life, Satan will 
get up a galvanic life, an apparent 
life, or an excitement about church 
formularies, or church ceremonials, 



hold, the same baptizeth, and all men come to 
him. 

27. John answered and said, a A man can 
4 receive nothing, except it be given him from 
heaven. 

28. Ye yourselves bear me witness, that I 
said, bl am not the Christ, but cthat I am 
sent before him. 

29. dHe that hath the bride is the bride- 
groom: but ethe friend of the bridegroom, 
which standeth and heareth him, rejoiceth 
greatly because of the bridegroom's voice : 
this my joy therefore is fulfilled. 

27. c Mai. 3:1; Mark 1:2; Luke 1 : 17. 

d Matt. 22 : 2 ; 2 Cor. 11 : 2 ; Eph. 5 : 25, 

27 ; Rev. 21 : 9. 
e Cant. 5 : 1. 

or some other extrinsic and super- 
ficial subjects " (Cumming). Why 
say we don't believe in this method 
or that, if God is honoring it by the 
purification of the people? 

26. The same baptizeth. — See 
note on verse 22. 

27. Except it be given him from 
heaven. — Whatever of spiritual re- 
sults are manifest in a man's work 
are an indication of the power of 
God. So that if we do not like 
another's methods let us be careful 
how we oppose a work that has 
spiritual manifestations. John did 
not attempt to rival his Master. 
But every minister does who 
preaches to display himself, and it 
is dangerous business. 

28. Yourselves bear me wit- 
ness.— See Matt. 3: 11, 12, and 
John 1 : 20, 25-27. 

29. Rejoiceth greatly. — John 
had such a fulness of joy in the 
presence and mission of Jesus that 
it excluded all thoughts of jealousy. 
This is the joy of full salvation 
which swallows up and destroys 
jealousy and all other forms of in- 
bred sin. Every true minister re- 



38 



JOHN. 



30. He must increase, but I must decrease. 

31. f He that cometh from above g is above 
all : h he that is of the earth is earthly, and 
speaketh of the earth : ihe that cometh from 
heaven is above all. 

32. And k what he hath seen and heard, 
that he testifieth ; and no man receiveth his 
testimony. 

/ John 3: 13; 8: 23. g Matt. 28: 18; 

John 1 : 15, 27; Rom. 9 : 5. h 1 Cor. 15 : 47. 

i John 6 : 33 ; 1 Cor. 15 : 47 ; Eph. 1 : 21 ; 
Phil. 2 : 9. k John 3 : 11 ; 8 : 26 ; 15 : 15. 

I Rom. 3 : 4 ; 1 John 5 : 10. 

joices to hear Christ (the bride- 
groom) talking with the redeemed 
soul (the bride). 

30. He must increase, . . . 
I must decrease. -— Shortly after 
John's life work was cut short by 
Herod. The friend of the Bride- 
groom (John the Baptist is so 
represented) here must decrease. 
He had been useful, according to 
Eastern custom in bringing the 
bride to her husband. John's 
and every minister's business is 
to draw men to Christ but not to 
themselves. How many draw the 
people more to themselves than 
to the Master ! Every holiness 
preacher will do as did John. 

31. In this verse John contrasts 
Christ and himself. 

32. No man receiveth his testi- 
mony. — The caviller who had told 
John (v. 26) that " all men" came 
to Jesus is here answered by John 
that 4 'no man receiveth his testi- 
mony" of all the crowds. Their 
coming was merely from curiosity ; 
there had been no real heart belief. 
This verse is akin to John 1 : 11. 

33. Hath set to his seal. — A 
testator puts his seal on a legal 
document, thus affirming the truth 
of the testimony therein. If we 
have found by our experience that 



33. He that hath received his testimony 
1 hath set to his seal that God is true. 

34. m For he whom God hath sent speaketh 
the words of God: for God giveth not the 
Spirit n by measure unto him. 

35. o The Father loveth the Son, and hath 
given all things into his hand. 

36. p He that believeth on the Son hath 

m John 7 : 16. n John 1 : 16. 

o Matt. 11 : 27 ; 28 : 18 ; Luke 10 : 22 ; John 
5 : 20, 22 ; 13 : 3 ; 17 : 2 ; Heb. 2 : 8. 

p Hab. 2:4; John 1 : 12 ; 6 : 47 ; vs. 15, 16 ; 
Rom. 1 : 17 ; 1 John 5 : 10. 

the testimony of God concerning 
his Son is true, it is our duty to put 
our seal upon it by testifying of it. 
So every one as well as John may 
set to his seal that God is true. 

34. This verse is spoken of 
Christ. The prophets and other 
teachers had only a measure of the 
Spirit: Jesus Christ had an un- 
limited fulness. " In him dwelleth 
all the fulness of the Godhead bod- 
ily." 

35. Given all thing's into his 
hand. — John says this to show 
how absurd it was for him to 
rival or be jealous of Jesus. How 
much jealousy in modern times 
there is among many ministers ! 

36. This verse closes John's 
last testimony concerning Jesus. 
Hath everlasting" life.— Not mere- 
ly shall, but hath a present life. 
The religion of Jesus is a spiritual 
life in the soul. " Would that all 
Christians knew these three things : 
That they were without Christ — 
lost; what they are through Christ 
for them — righteous; what they be- 
come through Christ in them — 
holy" (Besser). He that believeth 
not. — " Obeyeth not " ( Rev. Ver. ). 
Unbelief is disobedience, revolt 
against the will of God. This 
means more than a disbelief of the 



CHAPTER IV. 



.39 



everlasting life : and he that believeth not the 
Son shall not see life ; but the wrath of God 
abideth on him. 

CHAPTER IV. 

WHEN therefore the Lord knew how the 
Pharisees had heard that Jesus made 
and a baptized more disciples than John, 

a John 3 : 22, 26. 



intellect ; saving faith and unbelief 
are in the heart. (See note on v. 
18. ) Abideth on him.— The wrath 
of God remains on him even now, 
just as even now the believer hath 
everlasting life. Unbelievers are 
already lost. Do we really believe 
that the wrath of God is already 
resting on unbelievers about us? 

CHAPTER IV. 

Holiness is Indwelling Spir- 
itual Life, 1-14 — It Lovingly 
and yet Plainly Rebukes Sin, 
15-18 — God is Satisfied with 
the Worship of a Holy He alt 
Only, 19-26— Entire Conse- 
cration puts Divine Things 
above Everything Else, 30-35 
— And gives Solicitude for 
Lost Men, 36-42 — Faith does 
not Depend on Signs and 
Wonders, 46-54. 

1. The Pharisees had heard.— 

Successful gospel work always stirs 
up sin and sinners. 

2. See notes on chapter 3: 22. 

3. He left Judaea. — The jealous 
Pharisees had made a plot against 
him: his time had not yet come. 

4. Must needs go through 
Samaria. — Galilee was north of 
Samaria, and the journey went 
through it. (See map.) He must 
go, too, because he would have liv- 
ing witnesses among the Samari- 



2. (Though Jesus himself baptized not, but 
bis disciples,) 

3. He left Judaea, and departed again into 
Galilee. 

4. And he must needs go through Samaria. 

5. Then cometh he to a city of Samaria, 
which is called Sychar, near to the parcel of 
ground bthat Jacob gave to his son Joseph. 



b Gen. 33 : 19 ; 48 : 22 ; Josh. 24 : 32. 



tans as well as the Jews. Af ter the 
capture and removal of the ten 
tribes (2 Kings 17: 6), a heathen 
colony was put in this country in 
their place. They accepted in a 
measure the religion of the Jews. 
The Samaritans were the opposers 
of the building of the temple at 
the time of the restoration of the 
Jews. (See the books of Ezra and 
of Xehemiah, chapters 4 and 5.) 
They wished to make Samaria what 
Jerusalem had been before the cap- 
tivity. So they wrote a Samaritan 
version of the live books of Moses, 
and built a temple at Gerizim, and 
declared that was the only place 
where God could be publicly wor- 
shipped. Modern travellers tell us 
that a colony of one hundred and 
fifty Samaritans still worship in a 
little synagogue at the foot of Mt. 
Gerizim, the sole survivors of that 
nation. The Jews and Samaritans 
hated each other with that bit- 
terest of malevolence — hatred over 
religious differences. 

5. Then cometh. — "So he com- 
eth" (Rev. Ver). Sychar. — The 
Shechem of the Old Testament. 
(Gen. 35: 4.) Ground that Jacob 
gaye to . . . Joseph. — See Gen. 
48 : 21, 22; Josh. 24 : 32. 

6. Jacob's well was there. — 
The word translated "well" here, is 
literally a " spring.*' Thi^ well, ex- 



40 



JOHN. 



6. Now Jacob's well was there. Jesus there- i 8. For his disciples were gone away unto 
fore, being wearied with his journey, sat thus , the city to buy meat. 

on the well : and it was about the sixth hour. I 9. Then saith the woman of Samaria unto 

7. There cometh a woman of Samaria to him, How is it that thou, being a Jew, askest 
draw water : Jesus saith unto her, Give me to drink of me, which am a woman of Samaria? 
drink. 



amined by modern travellers, is sev- 
enty-five feet deep. It was a well, 
not of surface water, but dug down 
so deep that it tapped the water 
veins of the earth, and never failed 
even in a dry time; just like salva- 
tion. Being* wearied. — Jesus had 
a body subject to weariness, like 
ours. When we are tempted in our 
bodily weariness, as Satan often 
peculiarly comes at that time, let 
us remember that Jesus passed 
through the same feelings. Sat 
thus. — Sat wearied. Sixth hour. 
— Twelve o'clock. u If a man will 
try to do good to a person like the 
Samaritan woman, alone and with- 
out witnesses, let him take heed 
that he walk in his Master s foot- 
steps as to the time of his proceed- 
ings, as well as to the message he 
delivers" (Kyle). Women were the 
usual water carriers in that coun- 
try, and the usual hour was the 
cool of the day; on account of her 
shameful life she seems to have 
come when the others did not, in 
order not to meet them. 

7. A woman of Samaria. — He 
first proclaimed his Messiahship to 
one of those whom the Jews con- 
sidered an outcast. It was to a 
woman too. What honor has Christ 
put on woman! His first sermon 
was not to a large audience, — one. 
Until a man is ready and anxious 
to preach to an audience of one, he 
is not fit to preach the gospel. 
Christ had more ability and gifts 



than any preacher that ever lived. 
He did not consider them thrown 
away to preach to a small audience. 
He declared great things to this 
outcast, wicked woman. A lost 
soul was very attractive to the 
Master, no matter what her social 
position, When we have real love 
for men we can preach with fervor 
to a small audience. Give me to 
drink. — An unusual request for a 
Jew to make. (See v. 9.) He knew 
human nature; every preacher 
should. People are more pleased 
to do favors than to receive them. 
It is a principle of carnal nature 
to dislike to be under obligations 
to others, but to enjoy having 
others under obligation to us. So 
Christ allows himself to come un- 
der obligation to her in order to 
win her careful attention. Christ 
improved every opportunity, sea- 
sonable or otherwise. Christians 
should learn much from this. 

8. To buy meat. — Jews could 
expect little hospitality from Sa- 
maritans, except what they bought. 

9. How is it. — He has aroused 
her curiosity in a perfectly legiti- 
mate way. Being a Jew. — She 
would know this by his Galilean 
accent. For the Jews have no 
dealings. — This is doubtless said 
by John, by way of explanation. 
Three other times in his ministry 
did he deal personally with those 
outside of the Jewish Church, — 
with the Syrophenician woman, 



CHAPTER IV. 



41 



for cthe Jews have no dealings with the 
Samaritans 

10. Jesus answered and said unto her, If 
thou knewest the gift of God, and who it is 
that siith to thee, Give me to drink; thou 
wouldest have asked of him, and he would 
have given thee d living water. 



28. 



! Kings 17 : 24 ; Luke 9 : 52, 53 ; Acts 10 : 



11. The woman saith unto him, Sir, thou 
hast nothing to draw with, and the well ia 
deep : from whence then hast thou that living 
water ? 

12. Art thou greater than our father Jacob, 
which gave us the well, and drank thereof 
himself, and his children, and his cattle ? 



the Roman centurion, and tlie 
Greeks who came up to the pass- 
over at Jerusalem. 

10. If thou knewest the gift of 
God, — Hoy,' naturally he uses water 
as an illustration of the water of 
life! All nature is an illustration 
of salvation, for God is the Author 
of both. Salvation is a gift; it can- 
not be bought nor earned. If men 
knew the great importance of sal- 
vation they would accept it. And 
who it is. — He hints at his own 
personality to further arouse her 
curiosity. Living water, — Run- 
ning water, in contrast to stagnant 
water. In other words, the salva- 
tion of Jesus was so much superior 
to the dead formal religion of Juda- 
ism and of the Samaritans. Run- 
ning water is always emblematic of 
the Holy Ghost. (John 7: 38,39.) 
64 The living water seems especially 
to mean the Holy Spirit in his 
sanctifying and comforting influ- 
ences, through which the pur- 
chased salvation is applied to the 
soul" (Scott). "As water quenches 
the thirst, refreshes and invigorates 
the body, purifies things defiled, 
and renders the earth fruitful, so 
it is an apt illustration of the gift 
of the Holy Ghost, which so satis- 
fies the souls that receive it that 
they thirst no mure for earthly ; 
good ; it purifies also from all spir- j 



d Isa. 12 : 3 ; 44:3; Jer. 2 : 13 ; Zech. 13 : 1 ; 
14 : 8. 

itual defilement, on which account 
it is emphatically styled the Holy 
Spirit; and it makes those who 
receive it, fruitful in every good 
word and work" (Clarke). It 
means a complete salvation of 
soul. "This state of soundness 
of the soul can only be the result 
of the dwelling of Jesus himself 
in the heart, by means of his Word 
made inwardly living by the Holy 
Spirit." When a soul has found a 
complete salvation, he does not 
need to go to the stagnant pools of 
earthly enjoyment to get satisfac- 
tion. 

11. The well is deep. — She un- 
derstands his statement literally. 
She knows if he gets living water 
he must go down deep. It is just 
so in the matter of salvation, — we 
must go deep if we get complete 
salvation. Some only get surface 
water in their experience. Others 
go deep, and get satisfaction com- 
plete. From whence then. — Her 
wonder was no greater than that 
of the world of to-day when wo 
speak of abiding joy in Jesus. 

12. Art thou greater than our 
father Jacob 2 — The Samaritans 
could hardly prove Jacob as their 
ancestor, though they claimed to 
have sprung from Ephraim and 
Manasseh. Jesus did not stop to 
notice the assumption. Jacob, 



42 



JOHK. 



13. Jesus answered and said unto her, Who- 
soever drinketh of this water shall thirst 
again : 

14. But e whosoever drinketh of the water 
that I shall give him shall never thirst ; but 
the water that I shall give him i shall be in 

e John 6 : 35, 58. 
/ John 7 : 38. 

great as he was, had to dig to get 
water. She thinks Christ assumes 
to get better water than Jacob 
without digging. 

13. Shall thirst again; — This 
verse hints at the contrast between 
the interrupted draughts from na- 
ture's fountains (people drink, and 
then come again to drink), and the 
uninterrupted, constant drinking 
at the inward fountain, which con- 
tinually satisfies because we have 
the fountain in us all the time. 
(See next verse.) Whatever we re- 
ceive of comfort from without does 
not satisfy only for the moment. 
All true satisfaction has to come 
from a right state of heart. He 
was talking to one who, like the 
world about us, was seeking in 
vain to obtain satisfaction from the 
things of this life. All the things 
of this world from which a man 
attempts to get satisfaction only 
increase soul thirst. 

14. Shall never thirst. — That 
longing, intolerable thirst will not 
be known, for our needs will be 
satisfied as fast as they spring up. 
Water out of a pool will evaporate 
and stagnate, in a cistern will leak, 
but we can always depend on liv- 
ing water. That I shall give him. 
— It is a gift; it cannot be earned, 
nor bought by money, good works, 
respectability, culture, education, 
or any other price; it is not for 



him a well of water springing up into ever- 
lasting life. 

15. gThe woman saith unto him, Sir, give 
me this water, that I thirst not, neither come 
hither to draw. 



g John 6 : 34 ; 17 : 2, 3 ; Rom. 6 : 23 ; J John 
5:20. 

sale. He gives it away. No other, 
whether prophet, preacher, teach- 
er, or priest, ever professed to give 
this water. Shall be in him. —A 
man with a fountain in him could 
not be thirsty. "The indwelling 
of the Holy Ghost as the Spirit of 
Christ is the secret of this life" 
(Brown). A well. — ' ' Fountain 5 ' 
or " spring*' is the real meaning. 
Springing up. — It is not only liv- 
ing water, but water that gushes 
out like a fountain ; a soul that gets 
perfect satisfaction in Jesus will 
certainly overflow to others ; a fully 
saved soul will certainly have the 
missionary (going out) spirit to 
others. Into. — " Unto " (Rev. 
Yer.). Spiritual life ends in eter- 
nal life, and it is eternal life. 

15. Neither come hither to 
draw. — She wants the water as a 
matter of personal convenience. 
She begins to get a hint that he is 
speaking of spiritual water. She 
has about the same motive that 
many people have in getting relig- 
ion — personal comfort, happiness. 

16. Go, call thy husband.— 
The woman had become desirous 
of spiritual things, as the last verse 
indicates. The great preparation 
for the spiritual life is conviction 
of sin. Christ addresses this 
question to her to show her sin. 
This is the digging of the well. 
He who never puts people under 



CHAPTER IV. 



43 



16. Jesus saith unto her, Go, call thy hus- 
band, and come hither. 

17. The woman answered and said, I hare 
no husband. Jesus said unto her, Thou hast 
well said, I have no husband : 

18. For thou hast had five husbands ; and 
he whom thou now hast is not thy husband : 
in that saidst thou truly. 

h Luke 7 : 1G ; 24 : 19 ; John 6 : 14 ; 7 : 40. 
i Judg. 9 : 7. 

conviction for sin is not a gospel 
preacher. Showing sin in its true 
light is vanishing from the pulpit. 
People will not repent until they 
feel their sin; and unless the pulpit 
makes them feel it, there will be 
little conviction. A pulpit that 
tones down on sin will often coun- 
teract the convicting power of the 
Holy Spirit. Holiness will be 
faithful in rebuking sin; this is 
the reason it is so much opposed 
in this world. And yet there 
should be the same graceful tact 
— no unnecessary harshness — in 
rebuking sin which the Master here 
used. True preaching reveals 
men's hearts to themselves. It is 
more than entertainment. 

17. Thou hast well said. — She 
acknowledged her sin. She did 
not go and call the man she was 
then living with (v. IS) and pre- 
tend that he was her husband. 
Confession of sin is " w r ell said." 

18. Whom thou now hast is not 
thy husband. —It is necessary to 
emphasize this truth to-day. Many 
do not seem to know that God al- 
lows only one cause for divorce 
and remarriage. Those who are 
living with a second man, unless it 
be for the New Testament cause, 
are committing adultery, no mat- 
ter if the civil courts have granted 
a bill of divorce. Holy people 



19. The woman saith unto him, Sir, hi per- 
ceive that thou art a prophet. 

20. Our fathers worshipped in i this moun- 
tain ; and ye say, that in k Jerusalem is the 
place where men ought to worship. 

21. Jesus saith unto her, Woman, believe 
me, the hour cometh, 1 when ye shall neither 



fc Dent. 12 : 5, 11 ; 1 Kings 9 : 3 ; 2 Chron. 
7 : 12. / Mai. 1:11; 1 Tim. 2 : 8. 

ought to rebuke this sin, which is 
on the increase. (Matt. 19: 8, 9.) 

19. Thou art a prophet. — The 
stranger who revealed the sin of 
her heart to her must be more than 
an ordinary person. So she rear- 
sons. Although the Samaritans 
arrogated all the true religion of 
the day to themselves, she unwit- 
tingly acknowledges this Jew to be 
a true prophet. 

20. Our fathers worshipped in 
this mountain. — Her mind at 
once flies to the defence of her 
religion, and at the same time she 
says this to ward off conviction. 
When people are under conviction 
they often fly to the defence of 
their theories of living, and to find 
an excuse for not yielding. It 
is folly to bring up the example 
of our fathers, unless we are 
sure they were right themselves. 
If they were right it is unavailing 
to imitate their practices unless 
we also imitate their spirit. The 
Samaritans had come to consider 
Mount Gerizim the holiest moun- 
tain in the world. Here they had 
built a temple, which was de- 
stroyed by John Hyrcanus, B.C. 
129. The mountain was close by. 
There is still too much " Gerizim or 
Jerusalem," and too little of the 
essence of true worship. 

21. Believe wet — This is the 



44 



JOHN. 



in this mountain, nor yet at Jerusalem, wor- 
ship the Father. 

22. Ye worship m ye know not what : we 
know what we worship ; for n salvation is of 
the Jews. 

m 2 Kings 17 : 20. 

n Isa. 2:3; Luke 24 : 47 ; Rom. 9 : 4, 5. 

only place in the four evangelists 
where Jesus uses these words. 
Neither in this mountain.— In a 
few years both Jews and Samari- 
tans were scattered and banished 
by the Romans, and their petty 
quarrels over places ceased forever. 

22. Te worship ye know not 
what. — "That which ye know 
not" (Eev.Yer. ). The Samaritans 
rejected the word of God — the 
books of the prophets — used by 
the Jews, so that they were very 
ignorant of the God they were 
worshipping. A professed Chris- 
tian not familiar with the Word of 
God is in the same dense ignor- 
ance of him. We know what we 
worship. — "We worship that 
which we know" (Rev. Yer.). In- 
telligent worship of God comes 
from Bible study. People who at- 
tempt to worship God and reject 
the Bible are in the same condition 
as these misguided Samaritans. 
Salvation is of the Jews. — " From 
the Jews" (Rev. Yer.). God's holy 
law had been given to them. 
Christ had been typified in their 
scriptures, and it was there proph- 
esied that he was to be born a Jew. 

23. True worshippers shall 
worship the Father in spirit and 
in truth. — In contrast to the de- 
fective worship of the Samaritans 
and the carnal worship of the Jews 
is spiritual worship. The sincere 
heart rinds and worships God any- 



23. But the hour cometh, and now is, when 
the true worshippers shall worship the Father 
iu o spirit p and in truth ; for the Father seek- 
eth such to worship him. 

24. q God is a Spirit : and they that worship 

Phil. 3 : 3. p John 1 : 17. 

q 2 Cor. 3 : IT. 

where. The Father seeketh such 
to worship him. — " For such doth 
the Father seek to be his worship- 
pers " (Rev. Yer.). Not merely 
does he permit such worshippers, 
but he is looking about for such. 
He wants worshippers more than 
workers. He wants (in other 
words) holy people, — those who 
come to him without any hypocrisy 
or iniquity cherished in the heart. 

24. God is a Spirit. — Hence he 
is above the comprehension of finite 
minds. We do not know what spirit 
is. Must worship him in spirit. — 
Worship of an image made to rep- 
resent God is absurd, for he is a 
Spirit, and no image can represent 
spirit. Not in set forms but in 
the adoration of the heart must 
true worship consist. Hence when 
ritualism and forms of worship in 
the Church begin to increase, 
spirituality begins to decrease. 
" In spirit and in truth " means 
that we must belike God — holy — 
in order to offer acceptable worship 
to him, and therefore God must 
make us holy. The first step to it 
is to confess our sins as this woman 
did. " The enlightened part of 
mankind know that true righteous- 
ness is in an upright heart, and 
believe that God can only be wor- 
shipped in holiness of spirit" 
(Fazel). The Old Testament 
speaks of the beauty of this wor- 
ship—the only beauty the Lord 



CHAPTER IV. 



45 



him must worship him in spirit and in truth. 

25. The woman saith unto him, I know that 
Mes8ias cometh, which is called Christ : when 
he is come, * he will tell us all things. 

26. Jesus saith unto her, s I that speak unto 
thee am he. 

27. H And upon this came his disciples, and 
marvelled that he talked with the woman : yet 



no man slid, What meekest thou ? or, Why 
talkest thou with h?r ? 

28. The woman then left her waterpot, and 
went her way into the city, and saith to the 
men, 

29. Come, see a man, t which told me all 
things that ever I did : is not this the Christ ? 

30. Then they went out of the city, and 
came unto him. 



r Vs. 29, 39. s Matt. 26 : G4 ; Mark 14 : C2 : John 9 : 37. 1 V. 25, 



cares for. (IChron. 16: 29; Ps. 29: 
2; 96: 9.) Henca those people who 
esteem holiness a secondary affair 
cannot be called spiritual. 

25. I know that Messias com- 
eth. — She does not propose to ac- 
cept any message from him, but 
she as much as says, 44 When 
Messias comes then we shall get 
the real light — the truth; what 
you say is not well authenticated." 
It is an excuse to ward off her con- 
viction. The Samaritans accepted 
the five books of Moses, and in 
them Moses had promised that a 
great prophet should arise, refer- 
ring to Jesus. 

26. I that speak unto thee am 
he. — She now received the answer 
to her question (v. 12). Christ 
declared his divinity first to a 
wicked woman, thus illustrating 
that his heart was drawn to save 
the erring. His declaration of his 
Messiahship convinced her. 

27. Marvelled that he talked 
with the woman. — " That he was 
speaking with a woman" (Rev. 
Yer. ). It was contrary to Eastern 
custom to speak to a woman in 
public. The Jewish rabbis had 
declared against it. Why talkest 
thou. — "Why speakest thou" 
(Rev. Yer.). They held him in 
great reverence. 



28. Left her waterpot. — The 

joy of the living water made her 
forget her original errand. We 
have known of people who came 
seeking a temporal blessing who 
got more — a spiritual uplift. 
When we get salvation all other 
things are as unimportant as this 
waterpot. She had but one idea, — 
to tell about the living water; this 
is a proof that she had it. 4 4 She 
came for a pitcher of water and 
took a whole well away with her" 
(Dr. Steele). 

29. Come, see. — The natural 
language and ardor of a young con- 
vert. 44 Come and see for yourself 
if you will not believe me." 
Which told nie all things. — 
Young converts always testify (as 
she) concerning their experience 
with Christ. This is the divine 
method of spreading the gospel. 
This woman, in spite of her past 
unsavory record, impelled by love, 
dared to proclaim Christ in public 
to men. Is not this the Christ {— 
44 Canthisbe the Christ?" (Rev. 
Yer. ). When we view the charac- 
ter, work, words, and influence of 
Jesus Christ upon the world, may 
we not ask the sceptic the same 
question? 

30. Then they went . . . and 
came unto him. — " Were coming 



46 



JOHN. 



31. H Iii the mean while his disciples prayed 
hiiii, saying, Master, eat. 

32. But he said unto them, ul have meat 
to eat that ye know not of. 

33. Therefore said the disciples one to 
another, Hath any man hrought him aught to 
eat ? 



u Jer. 15 : 16. 

v Job 23 : 12 ; Jolm 6 : 38 ; 17 : 4 : 19 : 30. 



to li i in " "* (Rev. Yer.). It is instruc- 
tive to read the whole account and 
see how Jesus inaugurated this re- 
vival^ in Samaria. He commenced 
with one person, upon whom he 
used tact, truth, and personal 
application. True revivals are 
usually commenced by personal 
effort. The experience, zeal, en- 
thusiasm, testimony, and new life 
clearly displayed in this convert 
enlarged the work, as such instru- 
mentality always does. It always 
affects men when a great sinner 
becomes a witness for God. 

32. Meat to eat that ye know 
not of. — "That ye know not" 
(Rev. Yer.). A spiritual person is 
a mystery to those about him who 
are strangers to spiritual things. 
Unspiritual people think him fa- 
natical who does not get his high- 
est enjoyment out of meat and 
drink, houses and lands, etc. 
Eight here is the reason why, in 
all ages, such people esteem spirit- 
uality fanaticism, and persecute 
holiness. They cannot compre- 
hend it. Christ had an appetite 
for the conversion of the lost, such 
as holy people have, and which un- 
holy people cannot comprehend. 
The salvation of that lost woman 
was sweeter to him than the food 
the disciples brought or the water 
of Jacob's well. When we get so 



34. Jesus saith unto them, vMy meat is to 
do the will of him that sent me, and wto finish 
his work. 

35. Say not ye, There are yet four months, 
and then cometh harvest? behold, I say unto 
you, Lift up your eyes, and look on the fields ; 
x for they are white already to harvest. 

W Heb. 12:2. 

x Matt. 9 : 37; Luke 10 : 2. 



engaged in spiritual things as to 
forget the needs of the body for 
the time being, we then fast in the 
Scriptural sense. Such devotion 
and desire for souls always brings 
a revival of religion. 

34. My meat is to do the will of 
Mm that sent me. — He had an 
appetite, a relish, for soul saving; 
more than a good desire. All he ate 
material food for was to strengthen 
his body to make him a soul saver. 
It was the theme of his life. When 
the ministry have this consuming 
desire for the souls of men there 
will be no dull sermons. He who 
wants souls more than anything 
else in his ministry will have them. 
All our eating and drinking, amuse- 
ments, etc., should be to make us 
more efficient as soul savers. And 
to finish. — "Accomplish" (Rev. 
Yer.). Every holy person has the 
same motto, — to do the will of God 
while on earth. 

35. Say not ye. — They might 
have said, " Eat now and attend to 
soul saving afterwards; plenty of 
time. The old proverb says, * There 
are four months before the har- 
vest.' " This has been the fault of 
the Church all along, to put off re- 
vival efforts until this or that more 
favorable season, instead of always 
being at it. His eye turned 
toward the city of Samaria, from 



CHAPTER IV. 



47 



30. y And he that reapeth receiveth wages, 
and gathereth fruit unto life eternal : that 
both he that soweth and he that reapeth may 
rejoice together. 



stowed no labour : other men laboured, and 
ye are entered into their labours. 

39. U And many of the Samaritans of that 
city believed on him zfor the saying of the 



37. And herein is that saying true, One woman, which testified, He told me all that 
soweth, and another reapeth. ever I did. 

33. I sent you to reap that whereon ye be- j 40. So when the Samaritans were come unto 

y Dan. 12 : 3 ; 1 Cor. 9 : 19, 23 ; Phil. 3 : 15, 10 ; 1 Thess. 2 : 19. z V. 29. 



whence the woman was coming 
with the citizens, and we think we 
hear him reply: " Xo, I cannot eat 
now. ' Say not ye, etc' ; see the 
results of my sowing a few mo- 
ments ago. The harvest is all ripe ; 
souls are coming. Look on the 
fields: they are already white for 
the harvest." And he harvested 
many Samaritan souls that day. 
Every church ought to be looking 
for the salvation of souls at every 
season of the year. The modern 
shutting up of churches in July or 
August is an abomination, and has 
worked untold mischief. 

36. He that reapeth receiveth 
wages. — Xot a salary. The term 
salary ought not to be used in con- 
nection with gospel work. We 
like the old-fashioned term "sup- 
port" when applied to material 
things. The ministry has the right 
to a support, but the real wages is 
that joy in the soul that comes to 
every laborer who sees souls saved. 

other work in this world affords 
so rich a joy. This was an induce- 
ment to the disciples to enter the 
work. Gatlieretli fruit unto life 
eternal. — James 5: 20. He that 
soweth and lie that reapeth may 
rejoice together. — The servant of 
God who faithfully sowed, even if 
he saw no ingathering, will as 
surely rejoice in eternity over the 
crop as he that harvested it. Each 



man may be a reaper as regards 
his predecessor, and a sower as re- 
gards his successor's work. God 
does not allow any one man to do 
all of a work. 

37. That saying. —A current 
proverb of that day. 

38. Other nieu labored. — The 
prophets and John the Baptist and 
Jesus himself sowed that which 
the disciples reaped after Pente- 
cost. 

39. Believed on him for the say- 
ing of the woman. — Testimony 
backed up by genuine experience 
always makes an impression. 
"Faith cometh by hearing" (Rom. 
10: 17). When true testimony has 
such effect on others it is criminal 
not to have an experience and not 
to tell it. There are two kinds of 
knowledge of Christ: that from 
testimony, and that which comes 
from experience (v. 42). The 
former, if improved upon, leads to 
the latter; this is the method of 
revivals. He told me all that ever 
I did. — The realization of the en- 
lightening, convicting power of 
Jesus was her testimony. She told 
it just as it was, and did not try to 
fix up a pretty story, and God used 
it to overcome the deeply rooted 
prejudices of the Samaritans. Let 
us be natural and not fix up or add 
to our testimony, but tell it as it is. 

40. They besought him that he 



48 



JOHN. 



him, they besought him that he would tarry 
with them : and he abode there two days. 

41. And a many more believed because of 
hi3 own word ; 

42. And said unto the woman, Now we be- 
lieve, not because of thy saying : for b we 
have heard him ourselves, and know that this 
is indeed the Christ, the Saviour of th3 world. 

43. H Now after two days he departed 
thence, and went into Galilee. 

a 1 Cor. 2 : 4, 5 ; Heb. 4 : 12. 

b John 17 : 8 ; 1 John 4 : 14. 

c Matt. 13 : 57 ; Mark G : 4 ; Luke 4 : 24. 

would tarry. — His own country- 
men cast him out, but candid Gen- 
tiles received him. They came, 
and found all that the woman said 
to be true. Notice, they saw no 
miracle, but the words of Jesus 
had more effect on them than mira- 
cles had on the Jews. People, who 
wish, can see a divinity in the words 
and religion of Jesus without mira- 
cles. Those who do not wish to 
see it would not see it after the 
most marvellous of miracles. The 
purity and beauty of the gospel is 
its own evidence. He abode there 
two days. — Long enough to in- 
struct them and yet not hinder his 
chief work to the Jews by staying 
too long. During these two days 
he sowed seed which Philip har- 
vested later. (Acts 8: 5-25.) 

41. Many more believed because 
of his own word. — The revival 
was well under way. Christ often 
found more faith among the 
heathen than in favored Israel. 
(Luke 7:9; see note on v. 39.) 

42. Now we believe • • • for 
we have heard him. — Faith event- 
ually leads to experience and 
knowledge. The Christian life 
eventually goes beyond faith into 
present realization. The Christ. 
— Omitted in Revised Version. 



44. For cjosus h'm^elf testified, that a 
prophet hath no honour in his own country. 

45. Then when he was come into Galilee, 
the Galileans received him, d having seen all 
the things that he did at Jerusalem at the 
feast : e for they also went unto the feast. 

4G. So Jesus came again into Cana of Gall- 
lee, t where ha made the water wine. And 
there was a certain i nobleman, whose son was 
sick at Capernaum. 

d John 2 : 23 ; 3:2. 
e Dent. 1G : 1G. 

/ John 2:1, 11. 1 Or, courtier, or, ruler. 

The Saviour of the world. — They 
had a more exalted idea of him than 
the Jews. This phrase, first used 
by these Gentiles, is used only once 
besides in the New Testament. 
(1 Tim. 4: 10.) This is the great 
office of Jesus — Saviour. Would 
that all might have the same view 
of him! 

44. Jesus himself testified.— 

He told his experience in his own 
country. A prophet hath no 
honor. — He was in honor among 
the Samaritans, but not so with 
his bigoted fellow countrymen of 
Galilee. 

45. Galilaeans received him. — 

He had to acquire his honor at 
Jerusalem and bring it with him 
before they would receive him. 
At the feast. — The passover. 
(John 2: 13.) 

46. Came again into Cana. — 
He had been absent probably nine 
months. We are not certain how 
long this event was after his visit 
to Samaria. (See note on John 
2:1.) Cana was evidently a favor- 
ite resort of our Lord. He prob- 
ably went to the same household 
where the wedding (chap. 2) had 
been celebrated. Capernaum. — 
About twenty miles from Cana. 

47. When he heard. — The ar- 



CHAPTER IV. 



49 



47. "When he heard that Jesus was come out 
of Judea into Galilee, lie went unto him, and 
besought him that he would come down, and 
heal his son : for he was at the point of death. 

48. Then said Jesus unto him, g Except ye 
see signs and wonders, ye will not believe. 

49. The nobleman saith unto him, Sir, come 
h down ere my child die. 

g 1 Cor. 1 : 22. 

rival of Jesus made a great sensa- 
tion. And heal his son. — Unlike 
the Samaritans, these Jews sought 
only physical help and not spiritual. 
A great many never come to Christ 
(as this nobleman) unless they are 
in great trouble. 

48. Except ye see signs and 
wonders. — The Samaritans be- 
lieved without miracles, having 
heard the gracious words of Jesus. 
His own countrymen did not. 
This is a comment on verse 44. 
There are many to-day who think 
their faith would be strong in Christ 
if they could only see a miracle; 
but such faith is a poor kind. 
* ' Blessed are they that have not 
seen, and yet have believed " ( John 
20: 29). We prefer the faith of 
the Samaritans to that of the Jews. 
(John 2: 23.) TV ill not believe. — 
"Will in no wise believe" (Rev. 
Ver.). 

49. Come down. — Cana was in 
the hill country and Capernaum 
lay below it on the shore of the sea 
of Galilee. 

50. Thy son liyeth. — This was 
the result of the man's faith. And 
he went his way. — The result of 
his believing, stated in the former 
part of this verse. Faith goes its 
way, always accepting what Christ 
says as true. This man at the 
start had no more faith doubtless 



50. Jesus saith unto him, Go thy way; thy 
son liveth. And the man believed the word 
that Jesus had spoken unto him, and he went 
his way. 

51. And as he was now going down, his 
servants met him, and told him, saying, Thy 
son liveth. 

52. Then inquired he of them the hour 
h Ps. 88 : 10, 12. 

than his countrymen (v. 48); but 
having heard the words of Jesus 
he believed that a miracle had been 
done, without seeing it, solely 
on the word of Jesus. An imper- 
fect faith may become perfect. If 
we contrast this with the healing 
of the centurion's servant at Caper- 
naum (Luke 7: 1-10) we shall see 
that there are different degrees oi 
faith. There Christ said he had 
" not found so great faith, no, not 
in Israel." The centurion asked 
him to only speak the word and his 
servant would be healed. He did 
not ask him to come to his home, 
but Jesus did more than he asked 
and went. Here the nobleman 
asked him to come to his house, 
which he did not, but spoke the 
word of healing from a distance. 
Faith that most honors God gets 
richest returns. Both cures were 
in Capernaum. The Roman cen- 
turion had greater faith than the 
Jewish nobleman. Great faith is 
not dependent on high rank. 

51. And told him, saying, Thy 
son liyeth. — " Saying that his son 
lived" (Rev. Ver.). As he was 
now going down. — It was the 
seventh hour: one o'clock in the 
afternoon. He might have got 
home that night, but did not until 
the nex\ clay. (See v. 52.) He had 
so much faith that he did not hurry 



when he began to amend. And they said unto 
him, Yesterday at the seventh hour the fever 
left him. 

53. So the father knew that it was at the 
same hour, in the which Jesus said unto him, 
Thy son liveth : and himself believed, and his 
whole house. 

54. This is again the second miracle that 

a Lev. '23 : 2 ; Dent. 16 : 1 ; John 2 : 13. 

in his twenty mile journey. "He 
that belie vetli shall not make 
haste." Thy son liveth. — He 
came for Lis sod, not himself. 
Thus we are encouraged to come 
to Christ for others. 

52. Then inquired he. — If we 
carefully look back on the deliver- 
ances that God hath wrought, we 
shall find a wonderful correspond- 
ence between the time of our 
deliverance and the time when we 
believed, and it will wonderfully 
strengthen our faith for time to 
come. 

53. Himself believed, and his 
whole house. —A double cure — 
of the boy's body, and the driving 
out of unbelief from the noble- 
man's soul. The latter was the 
most important cure. 

54. The second miracle. — "Sec- 
ond sign" (Rev. Ver.). He wrought 
a miracle when he first came into 
Galilee, as recorded in John 2. 
The present second miracle was 
wrought at this second coming out 
of Judea into Galilee. 

CHAPTER Y. 

A Parable of Full Redemption 
fkom All Six, 1-14 — Holy 
Work is Speciously Opposed 
by Pharisees, 15-16 — Jesus Re- 
buked axd Exposed the Car- 
nality of Pharisees, as Holy 



Jesus did, when he was come out of Judea into 
Galilee. 

CHAPTER V 
A FTER a this there was a feast of the Jews ; 

and Jesus went up to Jerusalem. 
2. Now there is at Jerusalem bby the sheep 
1 market a pool, which is called in the Hebrew 
tongue Bethesda, having five porches. 

b Neh. 3:1; 12 : 39. — =-1 Or, gate. 

People Should, 17-30 — Axd 
Defended his Course, as Holy 
People have a Right to do, 
31-47. 

The history of Jesus as given by- 
John from this point to the twelfth 
chapter inclusive, might as well be 
called the history of the conflict 
between holiness and carnality in 
the Church. A person may be as 
meek and gentle as Jesus, yet he 
will not escape the onslaughts of 
carnality in those who have a name 
to live and are dead. The contest 
opens in this chapter, and culmi- 
nates in the sentence of death pro- 
nounced upon him in John 11: 47- 
57. The chapter before us is a ser- 
mon by Jesus defending his course, 
prefaced by an explanation of the 
circumstances that occasioned it. 

1. After this. — ''After these 
things" (Rev. Ver.). A feast of 
the Jews. — It cannot be deter- 
mined whether it was the passover, 
pentecost, or f east of Purim. Jesus 
went up to Jerusalem. — Probably 
to attend the feast. Matthew, Mark, 
and Luke wrote of Jesus in Galilee ; 
John wrote mostly of his work in 
Judea. 

2. Sheep market. — The Revised 
Version omits "market," and sub- 
stitutes "gate." (See Neh. 3:1-32; 
12: 30.) A pool. — A public bath. 
Bethesda. — It means "house of 



CHAPTER V. 



51 



3. Iii these lay a great multitude of impo- 
tent folk, of blind, halt, withered, waiting for 
the moving of the water. 

4. For an angel went down at a certain sea- 
son into the pool, and troubled the water : 
whosoever then first after the troubling of the 
water stepped in was made whole of whatso- 
ever disease he had. 

5. And a certain man was there, which had 
an infirmity thirty and eight years. 

c Matt. 9: G; Mark 

mercy.' 7 Five porches, — These 
were for the shelter of the sick 
lying about the pool. 

3. Great multitude. — The Re- 
vised Version omits "great." Of 
impotent folk. — ' ' The m that were 
sick" (Rev. Yer.). These four 
classes of patients represented most 
of the common physical disorders 
of mankind. 

4. The Revised Version omits 
this verse, as it is wanting in many 
of the ancient manuscripts. 

6. Wilt thou he made whole. — 
" Wouldest thou be made whole " 
(Rev. Yer.). He asked this to excite 
his attention. The gospel comes 
with the same proposal. None are 
cured of sin who do not desire it, 
and many do not. This world is a 
vast hospital, and the gospel mes- 
sage comes to rouse men f rom the 
despairing condition into which sin 
lias brought them. Some have 
thought that the whole story of an 
angel troubling the pool, etc., was 
merely a popular fancy, but Ave see 
no reason for doubting that God 
showed his mercy in the old dispen- 
sation to some extent, by giving 
this pool an unusual medicinal 
virtue. On the other hand, it may 
be that some were cured by the 
power of imagination, as people 
are to-day in similar circumstances. 



G. When Jesus saw him lie, and knew that 
he had been now a long time in that case, he 
saith unto him, Wilt thou be made whole ? 

7. The impotent man answered him, Sir, I 
have no man, when the water is troubled, to 
put me into the pool : but while I am coming, 
another steppeth down before me. 

8. Jesus saith unto him, cRise, take up thy 
. bed, and walk. 

9. And immediately the man was made 

2:11; Luke 5 : 24. 

Yet, however it be, the sick throng 
about the pool well illustrates the 
attitude of many who are waiting 
for more special troubling of the 
water, — some revival season or 
special outpouring of the Spirit, — 
when Jesus is close by and they 
might be saved at once. Notice 
Christ wants to make men whole — 
a perfect cure. This miracle, like 
all the miracles, is a parable of 
| perfect soul cure. 

7. The impotent. — "Sick" (Rev. 
Yer.). I have no man. — Like 
him, we should help those who are 
friendless. Christ can save when 
men cannot. In spite of all our hin- 
drances, with human help or with- 
out it, Jesus can save from all sin. 
This man was real anxious to get 
saved. Another steppeth down 
before me. — How different in sal- 
vation! no one can step in ahead of 
us to take away our salvation. 

8. Rise, take up thy bed, and 
walk. — The man might have con- 
sidered it foolish to attempt to do 
that. Faith always seems foolish 
to the natural man. We see here 
the relation of faith and the will. 
He willed to walk ami obeyed as 
well as he could. Christ furnished 
power, as he does where human 
power is futile for our salvation. 
No one can explain the mysterious 



52 



JOHN. 



whole, and took up his bed, and walked : and 
d on the same day was the sabbath. 

10. U The Jews therefore said unto him that 



was cured, It is the sabbath day : e it is not 
lawful for thee to carry th y bed. 

11. He answered them, He that made me 



d John 9 : 14 Matt. 12 : 2 ; Mark 2 : 24 ; 3 : 4 ; Luke 6:2; 

e Exod. 20 : io ; Neh. 13 : 19 ; Jer. 17 : 21 ; : *3 : 14. 



relation of the will to the muscles. 
He had lost that power by disease. 
Christ restored it. He carried the 
bed that had carried him. Christ 
can cause us to triumph over our 
greatest difficulties. (See notes on 
Luke 5: 25.) The bed was a light 
couch. Carrying it would show 
that the cure was perfect. Perfect j 
soul cure carries all obstacles be- 
fore it. 

9. Immediately. — " Straight- 
way" (Rev. Yer.). This teaches 
the instantaneous cure of sin, for 
this is a parable of soul redemp- 
tion. The man was made whole. 
— "Whole" is the old English 
word for " well." If any spiritual 
lesson is to be drawn from this 
miracle, it is that Jesus gives per- 
fect soul cures instantaneously. It 
is either this or nothing. Abbott 
says there are illustrated in this 
miracle " the nature and the con- 
dition of spiritual cure." The 
commentators who deny holiness 
must admit it here or be silent. 
Thank God there is a better foun- 
tain than Bethesda. It is rilled with 
the cleansing blood. (Zech. 13: 1.) 
An anonymous writer says, 11 Bless- 
ed be God, there is open a fountain 
for sin and uncleanness, by whose 
brink none need wait in longing, 
anxious expectancy ; for its waters 
are ever endued with life-giving 
power. The Angel of the Covenant 
abides there always with his heal- 
ing power; every sin-diseased soul 
may seek its health-restoring waters 



at all times. However many receive 
of its cleansing virtue, none of its 
power is diminished — its efficacy 
is ever the same. 4 The blood of 
Jesus Christ his Son cleanseth us 
from all sin.' " "There is no evil 
so inveterate that Christ cannot 
cure it" (Beza). "This miracu- 
lous event [Bethesda' s healing] 
seems to have been an emblem of 
the healing of men's souls by the 
gospel." "We still see instances 
of such as, by washing in the foun- 
tain which God has opened, are 
made whole of their most desperate 
maladies" (Scott). So the commen- 
tators have to indorse full, instan- 
taneous salvation. The same day 
was the sabbath. — " It was the 
sabbath on that day" (Rev. Yer.). 
Jesus might have avoided any 
controversy with the Pharisees by 
coming there and healing the man 
next day; but it is a part of truth 
and holiness to hold controversy 
with error. The Pharisees had 
perverted the Sabbath, and it was 
right to discuss and rebuke. He 
did not fear to meet the Pharisees. 
While holiness and sin are in this 
universe, controversy must go on. 
No controversy indicates no holi- 
ness. 

10. It is not lawful for thee to 
carry thy bed. — " To take up thy 
bed" (Rev. Yer.). Jesus never 
yet worked a perfect cure without 
arousing Phariseeism. Those who 
oppose Christ's perfect salvation 
are Pharisees. They had so per- 



CHAPTER V 



53 



whole, the same said unto me, Take up thy 
bed, and walk. 

12. Then asked they him, "What man is that 
which aid unto thee, Take up thy bed, and 
walk? 

13. And he that was healed wist not who it 
2 Or, from the multitude that was. 

verted the law of the Sabbath as 
not even to allow a person to take 
up a bed. But this was a work of 
necessity. The healed man would 
wish to go home, and yet to leave 
his bed might be to lose it. They 
acknowledge the cure in this lan- 
guage. Fully saved souls often 
upset the conventionalities and 
forms that modern ecclesiastics 
have decided to be the proprieties, 
which it is ecclesiastical death to 
break through. Holiness of heart 
always causes an outcry where 
there is formality and spiritual 
death. 

11. He that made me whole. — 

He is thinking of the perfect cure. 
They do not refer to that, but, as 
opposers of perfect cure usually 
do, make the objection on other 
ground. The cure wrought by 
Jesus was sufficient warrant to him 
for obeying Jesus. 

12. They asked the blind man 
much the same question (John 9: 
17), just as if they did not know. 

13. Wist not who it w as. — He 
had saving faith without a 
thorough knowledge of Jesus. So 
can we have faith even if we do not 
understand the mysteries of the 
Trinity and the deity and the in- 
carnation of Jesus. Saving faith 
is acceptance and obedience of the 
heart whether the head is clear or 
not. 

14. Jesus findeth him in the 



was : for Jesus had conveyed himself away, 2 a 
multitude being in that place. 

14. Afterward Jesus findeth him in the 
temple, and said unto him, Behold, thou art 
made whole : t sin no more, lest a worse thing 
come unto thee. 

/ Matt. 12: 45; John 8 : 11. 

temple. — Just where we might 
expect to find a grateful soul. He 
had doubtless gone to thank God. 
There is an instinct in the saved 
soul that leads him to the house of 
God. Sin no more. — Jesus knew 
what sin committed in his youth 
had brought that thirty-eight years' 
suffering. There is a connection 
between sin and suffering. God 
often punishes sin (as here), and 
yet we must guard against declar- 
ing that all suffering is a punish- 
ment for sin. Job, the perfect 
man, had physical ailment, most 
excruciating and loathsome. Jesus 
said to some who erroneously rea- 
soned on the matter in his day, 
" Think ye that those eighteen, 
upon whom the tower in Siloam 
fell, were sinners above all men ? 
... I tell you, Nay." Sin no more. 
— Jesus said this; the gospel says 
it again and again. ' ' My little chil- 
dren, these things write I unto you, 
that ye sin not" (1 John 2: 1). 
Some may try to avoid the conclu- 
sion by saying that he meant the 
particular sin of this man, but if 
he forbids one sin he does all sin. 
Lest a worse thing* come unto 
thee. — " Befall thee " (Rev. Ver. ). 
He who backslides meets severer 
penalty. The backward plunge 
into hell will be the deepest. 

15. And told the Jews. — Of 
course he told. A saved man can 
no more stop telling than he can 



54 



JOHN. 



15. The man departed, and told the Jews ' 17 - «" Bat Jesus answered them, g My Father 
that it was Jesus, which had made him whole, ^orketh hitherto, and I work. 

16. And therefore did the Jews persecute ! 1S - Therefore the Jews h sought the more 
Jesus, and sought to slay him, because he had to ^ Mm > because he not only had broken 
done these things on the sabbath day. I the sabbath, but said also that God was his 

g John 9: 4; 14: 10. ' A John 7: 19. 

breathing. Testimony conies nat- to, and I Trork. — " YTorketk until 

orally from a saved heart. It is an now"' (Rev. Yer.). This verse is 

effort not to do it. And if he does his defence. Holy people have the 

stifle his testimony, life expires, example of Jesus in defending 

just as if a man should resist breath- themselves. This verse is the text 

ing, which he may. It was not and of the discourse that follows 

is not boasting to say Jesus did it. through the chapter. The first 

The man told the Pharisees of it; division of the discourse (vs. 19- 

so should we. 30) explains this verse. The 

16. Therefore did the Jews second division (vs. 31-47) proves 
persecute Jesus.— Xo servant of it. It is quite important, then, that 
Christ ever did a great work for understand this verse. They 
God without being opposed by a based their observance of the Sab- 
dead church. Fur instance, read bath correctly on the fact that God 
the experience of Paul, Wesley, rested that day, but they forgot 
Luther, Knox, Edwards, Bishop that he still worked in all necessary 
Taylor, and the originators and directions, such as keeping all crea- 
promoters of every holiness move- tion in order. It was necessary to 
ment — especially the present one. keep the earth rolling in its orbit, 
"Let us not wonder, then, if our and for the grass and the crops to 
good be evil spoken of; if even grow. And so Jesus tells them, 
candor, benevolence, and useful- "My Father worketh." Then he 
ness do not disarm the enmity of goes a step farther and declares 
those who have been taught to that he works with him, and shows 
prefer sacrifice to mercy, and who, them that the work of healing the 
disbelieving the genuine gospel, man was one of the many works of 
naturally seek to slander and per- necessity that his Father and he 
secute the professors but especially , never ceased doing, and which it 
the defenders of it " (Wesley), was as proper to do on the Sabbath 
And sought to slay Mm. — as to make the grass grow. So that 
Omitted in Revised Yersion. Be- the following discourse simply un- 
cause lie had doue these things. — folds and proves this point — Jesus 
Because he had healed a man per- Christ the eternal Son of God. 
fectly. Just so many to-day re- IS. Therefore. — The Revised 
fuse to see the good done in the Yersion makes it more emphatic, 
perfect healing of men, but many thus: " For this cause therefore." 
times seek to accuse its promoters But said also that God was his 
of disobeying some church law. Father. — 4i But also called God his 

IT. My Father worketli hither- own Father" (Rev. Yer.). Making 



CHAPTER V. 



55 



Father, i making himself equal with God. 

19. Then answered Jesus and said unto 
them, Verily, verily, I say ant i you, k The 
Son can do nothing of himself, but what he 
seeth the Father do : for wh it things soever 
he doeth, these also doeth the Son likewise. 

20. For lthe Father loveth the Son, and 
showeth him all things that himself doeth : 
and he will show him greater works than 
these, that ye may marvel. 

21. For as the Father raiseth up the dead, 

i John 10 : 30, 33 : Phil. 2 : 6. 
ft John 5 : 30 ; 8 : 28; 9 : 4 ; 12 : 40 ; 14 : 10. 
/ Matt. 3 : IT : John 3 : 30 ; 2 Pet. 1 : IT. 
m Luke T : 14 ; 8: 54; John 11 : 25, 43. 

himself equal with God, — The 

Jews were Unitarians, and here we 
see they as clearly understood 
Jesus to claim equality with God 
as modern Unitarians understand 
orthodox creeds to claim it. Now 
was the time, if ever, for Jesus to 
contradict it ; but instead of that he 
unfolded and defended it. This 
defence of Jesus is the most sys- 
tematic of his published discourses. 
The great objection raised by the 
Unitarian is that the worship of 
Christ detracts from that homage 
due the Father. Christ meets just 
this objection in the first sentence, 
(19.) The Son can do nothing 
of himself . — Thus instead of de- 
tracting from, he leads men's 
thoughts and adoration to the 
Father, without whom he does 
nothing. So that in healing the 
man he had brought glory to the 
Father, instead of blaspheming, as 
they said. He then shows that he 
and his Father are closely united 
in love. 

20. For the Father loveth the 

Son. — There is perfect harmony 
and love between them. He will 
shew him greater works. — 

Greater than the healing of this 



and quickeneth them; nieven so the Son 
quickeneth whom he will. 

22. For the Father judgeth no man, but 
n hath committed all judgment unto the Son : 

23. That all mfn should honour the Son, 
even as they honour the Father. oHe that 
honoureth not the Son honoureth not the 
Father which hath sent him. 

24. Verily, verily, I say unto you, P He that 
heareth my word, and believeth on him that 
sent me, hath everlasting life, and shall not 

n Matt. 11 : 27 : 28 : 18 : John 5 : 27 ; 3 : 35 ; 
i 17: 2; Acts 17 : 31 ; 1 Pet. 4: 5. 

o 1 John 2 : 23. 
I p John 3 : 10, IS ; G : 40, 47 ; 8 : 51 : 20 : 31. 

man's body, — the raising of the 
dead in trespasses and sins now ( vs. 
24, 25), and the general resurrection 
of the body in the future. We 
learn from this verse that the heal- 
ing of the body is one of the lesser 
works of Christ. 

21. For as the Father • . .even 
so the Son. — He shows that he 
does the same work as the Father, 
— the divine work of raising dead 
men to life. ^Ylioin he Trill. — He 
wills to quicken all who believe. 

22. Hath committed all judg- 
ment unto the Son. — ( Acts IT : 31. ) 
He says that he. Christ, is not only 
the healer of the impotent man and 
the restorer of life to the dead, but 
he is to be the judge of all men. 
Thus he claims three infinite attri- 
butes. 

23. He that hououretli not the 
Son honoureth not the Father.— 

He attacks Unitarianism, and 
makes the countercharge that he 
who belittles Jesus or detracts 
from his divine character treats 
the Father in the same manner. 
Terse 24: shows this. lie that ac- 
cepts Jesus believes God. 

24. Verily, verily. — A most 
| emphatic style of calling attention 



56 



JOHN. 



come into condemnation ; q but is passed from 
death unto life. 

25. Verily, verily, I say unto you, The hour 
is coining, and now is, when rthe dead shall 
hear the voice of the Son of God : and they 
that hear shall live. 

26. For as the Father hath life in himself ; 
so hath he given to the Son to have life in him- 
self ; 

27. And s hath given him authority to exe- 
q 1 John 3 : 14. 

r V. 28 ; Eph. 2:1,5; 5 : 14 ; Col. 2 : 13. 
s V. 22 ; Acts 10 : 42 ; 17 : 31. 

to a very important statement that 
is to follow. In this verse and 
verses 25 to 29 he explains the two- 
fold quickening (or giving of life) 
which he performs. (1) The soul 
quickening of the new birth. (2) 
The resurrection of the body. 
And belie veth on him. — Accord- 
ing to this, a true reception (hear- 
ing) of Jesus' word is believing 
God. He who honors the word of 
one honors the word of the other, 
(v. 23. ) He that accepts Jesus be- 
lieves the Father, for the Father 
sent Jesus into the world to be re- 
ceived by men. (John 1: 12.) 
Hath everlasting* life. — Has it 
now. Eegeneration conditioned on 
receiving (hearing) Christ is the 
impartation of that eternal life 
which Adam lost in Eden. Shall 
not come into condemnation. — 
u Cometh not into judgment" 
(Rev. Yer. ). Xot unless he loses 
eternal life, as Adam did. This 
condemnation, or judgment, seems 
to be that present state of guilt 
w^hich is removed at regeneration. 
He is no longer subject to judgment 
penalty. (See Rom. 8: 1.) Is 
passed from death unto life. — 
"Out of death into life" (Rev. 
Ver. ). A present experience of a 



I cute judgment also, t because he is the Son of 
man. 

28. Marvel not at this : for the hour is com- 
; ing, in the which all that are in tli3 graves 

shall hear his voice, 

29. uAnd shall come forth; xthey that 
have done good, unto the resurrection of life ; 
and they that have done evil, unto the resur- 
rection of damnation. 

30. y I can of mine own self do nothing : as 

t Dan. 7: 13, 14. u Isa. 2G : 19 ; 1 Cor. 

15 : 52 ; 1 Thess. 4 : 18. x Dan. 12 : 2 ; Matt. 

25 : 32, 33, 46. y V. 19. 

spiritual life, having escaped from 
spiritual death. 

25. This refers to a spiritual 
resurrection of the present life, 

26. A statement of the equality 
of the Father and Son in respect to 
life. They both have eternal life 
in themselves, underived. Men 
who havo it are not so; theirs is 
imparted. 

27. See note on verse 22. 

28. Marvel not at this. — At 
his assertion in verse 27, that he 
was the Son of man of whom Daniel 
their prophet had spoken. (Dan. 
7 : 13 ) For the hour is coming. — 
He now speaks of the literal resur- 
rection of the dead. Graves. — 
" Tombs" (Rev. Yer.). 

29. There will be two classes of 
people at the resurrection, as well 
as in this life. Unto the resur- 
rection of damnation. — "Judg- 
ment" (Kev. Yer.). The wicked 
are raised only to be judged and 
condemned, while the righteous 
are raised for glorified life. 

30. I can of mine own self do 
nothing. — He now reiterates the 
statement of verse 19, which he has 
been explaining in the intermedi- 
ate verses. As I hear. — As he 
hears the Father's voice. My 



CHAPTER V. 



57 



I hear, I judge : and my judgment is just ; be- 
cause z I seek not mine own will, but the will 
of the Father which hath sent me. 

31 . a If I bear witness of myself, my witness 
is not true. 

32. If b There is another that beareth wit- 



z Matt. 26 : 39 ; John 4 : 34 ; 6 : 38. a See 

John 8: 14; Rev. 3: 14. b Matt 3: 17; 

judgment is just. — Because ac- 
cording to the divine will, the 
absolute standard of right. 

31. Having explained his equal- 
ity with the Father and the divine 
prerogatives that belong to him, he 
now proceeds to prove it to them 
in the rest of the chapter, giving 
them sufficient proof of his claims. 
The remainder of the chapter is 
the second division of his sermon, 
the proofs of his deity and divin- 
ity as set forth in the preceding 
verses. 

First proof, The testimony of 
John the Baptist (vs. 32-35). 

32. There is another. — "It is 
another" (Rev. Ver. ). John the 
Baptist, through whom the Father 
bore witness. God bears witness 
to the world through holy men. 
As to John's holiness, see notes on 
Luke 1: 5, 15, 80; 7: 33-35. 

33. Ye sent. — "Ye have sent" 
(Rev. Ver. ). Unto John. — ( John 
1: 19.) They would not accept 
that testimony. He bare witness. 
— "Hath borne witness" (Rev. 
Ver.). They had already heard 
John's testimony, so that they had 
no excuse for rejecting his divinity. 
No wonder these Jews, who refused 
the light of John, should rebel at 
the clearer light of Christ. People 
who reject the testimony of holy 
men reject Jesus and his Spirii 



ness of me; and I know that the witness 
which he witnesseth of me is true. 

33. Ye sent unto John, c and he bare witness 
unto the truth. 

34. But I receive not testimony from man: 
but these things I say, that ye might be saved. 

35. He was a burning and d a shining light : 

17: 5 ; John 8 : 18 ; 1 John 5 : C, 7, 9. c See 

John 1: 15, 19, 27, 32 ; 3: 28. d 2 Pet. 1: 19. 

also. There is no excuse for op- 
position to holiness. Notice: the 
testimony that John bore was that 
Jesus was the Lamb of God that 
take th away the sin of the world. 
(Johnl: 20.) Notice still further 
that Christ confirms this testimony 
of John, acknowledging that he 
does take away the sin of the 
world. Thus we see that Jesus 
authorizes holy people to testify 
that he takes away sin. Let those 
who object to this kind of testi- 
mony henceforth be silent. (See 
John 1: 29.) 

31. I receive not testimony 
from man. — " The witness which 
I receive is not from man" (Rev. 
Yer.). John's testimony was 
really the testimony of the Father. 
John spake as he was moved by the 
Holy Ghost. It is Holy Ghost tes- 
timony, through holy men, and not 
the testimony of human science or 
philosophy, that Christ relies upon 
to spread his cause. Would that 
the Chuich realized it more, and 
depended more on spirituality 
to extend spirituality! That ye 
might be saved, — The object of 
testimony is not to amuse or in- 
struct or add a new theory to phil- 
osophy, but to save lost men. 

35. A burning: and c sliiniug* 
light. — "The lamp that burnetii 
and shine th " ( Rev. Yer. ). [Notice : 



58 



JOHK 



and e ye wore willing for a season to rejoice 
in his light. 

36. But i I have greater witness than that 
of John: for gthe works which the Father 
hath given me to finish, the same works thai I 
do, bear witness of me, that the Father hath 
sent me. 

e See Matt . 13 : 20 ; 21 : 26 ; Mark 6 : 20. 
/ 1 John 5 : 9. 

g John 3 : 2 ; 10 : 25 ; 15 : 24. 

(1) John burned before lie shone. 

(2) If he had not burned he would 
not have shone. (3) God expects 
us to shine as well as burn; that is, 
testify to grace as well as have it in 
possession. (4) We must burn be- 
fore we shine. All attempt to tes- 
tify without a holy, zealous heart 
is as powerless and weak as the 
shining of an unlighted lamp. Get 
the Holy Ghost (no lamp can light 
itself) and be holy like John, and 
the shining, both from life and lip, 
will be natural and spontaneous. 
" Inwardly burning with all love 
and zeal; outwardly shining in all 
holiness" (Wesley). For a season 
to rejoice in his light, — Like 
many to-day, they wanted a kind of 
preaching that would amuse them; 
but when the preacher came to the 
point of the renunciation of sin, 
and accused them of being a gen- 
eration of vipers (Matt. 3: 7, 8), 
then they rejected him; the "sea- 
son" was over. 

Second proof, His works of mir- 
acle and mercy. 

36. I have greater witness.— 
"The witness which I have is 
greater" (Rev. Yer. ). His works 
of love, mercy, and benevolence are 
especially meant. His miracles, 
too, are included, but the works 
which evinced his holy character 
were greater proofs of his deity 



37. And the Father himself, which hath 
sent me, h hath borne witness of me. Ye 
have neither heard his voice at any time, i nor 
seen his shape. 

38. And ye have not his word abiding in 
you : for whom he hath sent, him ye believe 
not. 

h Matt. 3 : 17 ; 17 : 5 ; John 6 : 27 ; 8 : 18. 
i Deut. 4:12; John 1 : 18 ; 1 Tim. 1 : 17; 
1 John 4 : 12. 

than miracles or the testimony 
of John. Given me to finish.— 

14 To accomplish" (Eev. Yer.). In 
John 17: 4 and 19: 30, we hear 
him say that he had accomplished 
these works before he departed. 
The same works. — " The very 
works" (Rev. Yer.). His holy 
works were such irrefutable evi- 
dence that they had no excuse. 
And yet, in spite of these works, 
they refused to believe him divine. 
We need not, then, be surprised if 
sinful men still refuse to accept 
him as divine; and we need not be 
surprised if people caricature and 
refuse to accept the lives and pro- 
fessions of holy people, when we 
see how little impression the abso- 
lutely holy Jesus made upon his 
generation. 

Third proof, The testimony of 
the Father through the Scriptures. 

87. The Father . . . hath borne 
witness. — Through the Scriptures 
(v. 30). Nor seen Ms shape.— 
"Nor seen his form " (Rev. Yer. ). 
This is figurative language, teach- 
ing that they did not know God. 
They had no conception of God; 
no revelation of him at all in their 
inner consciousness, because they 
had not spiritually received the 
Scriptures and had not the word 
abiding in them. 

3S. Ye have not his word abid- 



CHAPTER V. 



59 



39. If k Search the scriptures ; for in them 
ye think ye have eternal life : and 1 they are 
they which testify of me. 

40. m And ye will not come to me, that ye 
might have life. 

41. n I receive not honour from men. 

& Isa. 8:20; 34: 1G; Luke 16: 29; John 
5: 46; Acts 17: 11. 1 Deut. 18 : 15 ; Luke 

ing" in you. — He spoke this of the 
Old Testament. It contained proof 
of the Messiahship of Jesus. They 
rejected that great truth because 
they did not believe the word with 
their hearts. Here we learn that 
spiritual people will get spiritual 
instruction from the Old Testa- 
ment. They will see Jesus in it. 
They who receive the Old Testa- 
ment candidly and obediently will 
find Christ Jesus there. It is our 
privilege, then, to have the word of 
God abiding in us. (Compare Col. 
3: 16.) 

39. Search the scriptures.— 

44 Ye search the scriptures" (Rev. 
Ver.). They were great Bible stu- 
dents, and yet did not see clearly 
the central figure of the Scriptures, 
even Jesus of Nazareth. Xeed 
we then be surprised if many still 
study the letter of the Scripture 
and fail to appreciate its central 
doctrine — holiness? For. — " Be- 
cause" (Rev. Ver.). In them ye 
think ye have eternal life. — They 
seemed to think that their famil- 
iarity with Scripture was a passport 
to eternal life. Acquaintance with 
the words of the Bible amounts to 
nothing unless we propose to live 
by it. They which testify of me. 
— And yet they had not recognized 
him in the face of such clear Scrip- 
tural teaching. In this age of great 
Bible study, how few see that the 



42. But I know you, that ye have not the 
love of God in you. 

43. I am come in my Father's name, and ye 
receive me not : if another shall come in his 
own nanie, him ye" will receive. 

44. oHow can ye believe, which receive 

I 24 : 27 ; John 1 : 45. m John 1 : 11 ; 3 : 19. 

; n V. 34 ; 1 Thess. 2 : G. o John 12 : 43. 

Bible makes holiness a specialty! 

40. Ye will not come to me, 
that ye might hare life.— Notice, 
there is no eternal life in searching 
the Scripture unless we find Jesus 
in it. The reason people do not 
find him in the Scriptures is be- 
cause they do not wish to find him. 
They will not. 

41. I receive not honour [" glo- 
ry," Rev. Ver.] from men. — He 
did not need it. The Father gave 
him greater honor in his testimony 
through the Scriptures. 

42. I know you. — He fully 
knows all hearts. He can see ours 
as truly as he did theirs. Ye have 
not the love of God in you. — So 
people may be great Bible students, 
even without the indwelling love 
of God. 

43. I am come in my Father's 
name. — He had come with the 
authority and with all the attri- 
butes of the Father, and they would 
not receive him. Him ye will re- 
ceive. — An impostor, with no 
marks of genuineness, they would 
receive. Later on, at different 
times, sixty-four false Christs 
came, and found abundant follow- 
ing among the Jews. Infidelity 
and skepticism refuse to believe 
Christ only to believe some of the 
weakest things. 

44. How can ye believe. — He 
hits unbelief at its source. People 



60 



JOHN. 



honour one of another, and seek not pthe 4G. For had ye believed Moses, ye would 
honour that cometh from God only? have believed me : rfor he wrote of me. 

43. Do not think that I will accuse you to 47. But if ye believe not his writings, how 
the Father : q there is one that accuseth you, j shall ye believe my words? 
even Moses, in whom ye trust. 



p Rom. 2 : 29. 
q Rom. 2 : 12. 

who say they heave no faith have a 
good reason for it. They think 
more of the praise of men than of 
God. The Jews preferred to please 
each other and praise each other 
rather than to please God. This is 
the reason they did not accept three 
proofs, — the testimony of John, the 
works of Jesus, and the teaching 
of the Bible. So to-day we see 
people who do not accept holiness, 
who refuse to accept the testimony 
of holy men and their works or to 
see the subject in the Bible. They 
prefer the glory of men rather than 
the glory of God, and hence holi- 
ness — living for God's glory alone 
— is distasteful. Sometimes people 
are seeking holiness and say they 
have no faith. It is because they 
are living to the glory of men in- 
stead of God. Trust in God is im- 
possible under such circumstances. 
Which receive honour [ 'glory," 
Rev. Yer.] oue of another. — This 
is the great pursuit of the car- 
nal mind, — seeking honor of men, 
place, position, etc. The church 
and the world abound in this 
search. Seek not the honour that 
cometh from God only, — 4 'The 
glory that cometh from the only 
God ye seek not" (Rev. Yer.). 
Only a holy man seeks this. Am- 
bition and place-seeking are the 
great pursuits of a heart that is not 
all cleansed from sin. 
45. Moses, in whom ye trust, 



r Gen. 3 : 13 ; 12 : 3 ; IS : 18 ; 22 : 18 ; 49 : 
10 ; Deut. 18 : 15, 18 ; John 1 : 45 ; Acts 26 : 22. 

— "Moses, on whom ye have set 
your hope" (Rev. Yer.). 

46. Had ye believed. — If ye be- 
lieved " (Rev. Yer. ). He wrote of 
me. — J esus indorsed the five 
books of Moses. 

47. How shall ye believe my 
words I — They had not really be- 
lieved Moses, for if they had they 
would have believed Christ. We 
see here that he who has been con- 
demned by the light he has already, 
rejects farther light. The Jews 
would not have been enraged at 
Jesus if they had acted up to the 
light given by Moses and John the 
Baptist. A man whose weak eyes 
are injured by the lesser light does 
not like the greater. They accused 
Christ of breaking the law of the 
Sabbath when they had broken the 
first command in not honoring the 
only God (v. 44). 

CHAPTER VI. 
A Miracle that Illustrates 
Full Salvation, 1-23— Car- 
nality seeks Jesus from Mer- 
cenary Motives, 24-26 — Inter- 
pretation of the Miracle, 
27-40 — Sermons on the Deep 
Things of God are Criticised 
by Nominal Professors oe 
Religion, 41-43 — Christ meets 
Opposition to Holiness with a 
still Stronger Statement of 
the Question, 44-58 — Only 
the Half-hearted are Pis- 



CHAPTER VI. 



61 



CHAPTER VI. 

AFTER a these things Jesus went over the 
sea of Galilee, which is the sea of Tiberias. 

2. And a great multitude followed him, be- 
cause they saw his miracles which he did on 
them that were diseased. 

3. And Jesus went up into a mountain, and 
there he sat with his disciples. 

4. b And the passover, a feast of the Jews, 
was nigh. 

5. c "When Jesus then lifted up his eyes, 

a Matt. 14:15; Mark 6 : 35 ; Luke 9 : 10, 1 2. 
b Lev. 23 : 5, 7 ; Deut. 1G : 1 ; John 2 : 13 ; 

COURAGED AT THE PRESENTA- 
TION of Full Salvation, 59-66 
— God always has a Faithful 
Remnant, 67-71. 
1. After these thing's. — Sev- 
eral months after the healing of 
the impotent man. Compare care- 
fully the parallel accounts of this 
miracle. (Matt. 14: 13-33; Mark 
6: 32-52; Luke 9: 10-17. See 
our notes on Luke 9: 10-17.) By 
comparing the four accounts, we 
find that Christ went over to the 
eastern shore of the Sea of Galilee 
to rest. When the people found 
out where he was going, they went 
around by land and got there 
first, meeting him when he arrived 
by boat. Over. — "Away to the 
other side" (Rev. Yer. ). Sea of 
Tiberias. — This had four names: 
Sea of Galilee, Tiberias, Lake of 
Gennesaret and Chinnereth. 

2. Miracles. — " Signs " (Rev. 
Yer.). Diseased. — "Sick" (Rev. 
Yer.). (See Luke 9: 11.) 

3. A mountain. — "The moun- 
tain" (Rev. Yer.). 

4. The passover, — Held in the 
month ISTisan, about the same as 
our March. A feast. — " The 
feast" (Rev. Yer. ). 

5. When Jesus then lifted. — | 



I and saw a groat company come unto him, he 
j saith unto Philip, Whence shall we buy bread, 
that these may eat ? 

6. And this he said to prove him : for he 
himself knew what he would do. 

7. Philip answered him, dTwo hundred 
pennyworth of bread is not sufficient for them, 
that every one of them may take a little. 

8. One of his disciples, Andrew, Simon 
Peter's brother, saith unto him, 

9. There is a lad here, which hath five 

5 : 1. c Matt. 14 : 14 ; Mark 6 : 35 ; Luke 

9 : 12. d See Num. 11 : 21, 22. 

"Jesus therefore lifting" (Rev. 
Yer.). Saw a great company.— 
"Seeing that a great multitude 
cometh" (Rev. Yer.). Whence 
shall we buy bread. — " Whence 
are we to buy bread " (Rev. 
Yer.). He asked Philip this ques- 
tion to let him see how much faith 
he had. The emergencies of life 
discover to us many times how 
much real faith we have. 

6. This he said to prove him. — 
The Lord is continually allowing 
experiences that prove us all the 
way along. Many of us in our 
trust for daily food are proving 
how much we really trust God. 
The minister and teacher who 
see the needs of humanity and the 
inrportance of spiritual instruction 
and their own little stock, need to 
remember right here that they are 
to trust God implicitly to help 
them feed the people with their 
little. 1 ' God tests us benevolently, 
to prove and exercise our faith; 
the devil tempts us malevolently, 
to weaken and extinguish it" 
(Quesnel). 

7. Two hundred pennyworth. — 
About two hundred dollars' worth 
in our money. 

0. There is a lad here. — That 



62 



JOHN. 



barley loaves, and two small fishes : e but 
wh it are they among so many ? 

10. And J^sus said, Make the men sit down. 
Now there w is much grass in the place. So 
the men sat down, in number about five thou- 
sand. 

11. And Jesus took the loaves; and when 
he had given thanks, he distributed to the dis- 
ciples, and the disciples to them that were set 
down ; and likewise of the fishes as much as 
they would. 

12. "When they were filled, he said unto his 
disciples, Gather up the fragments that re- 
main, that nothing be lost. 

e 2 Kines 4 : 43. 

/ Gen. 49 : 10 ; Deut. 18 : 15 ; Matt. 11:3; 

lad had a thoughtful mother, who 
sent him from home in the morn- 
ing well provided for the clay. In 
the morning of life let parents see 
that the children are well equipped 
for future life by proper home- 
training; then they will be useful 
to the multitude. God can make 
children a benefit to the world. 
We can bless the world through 
our children. Five barley loaves, 
— Barley bread was the food of 
the lower classes. 

10. Make the men sit down.— 
"The people sit down" (Rev. 
Yer.). (See Luke 9: 14.) 

11. To the disciples, and the 
disciples. — These words are not 
in the Revised Version. (See note 
on Luke 9: 16.) By comparing 
the two accounts we shall see that 
"blessing the bread** and " giving 
thanks" are the same ceremony. 

12. Fragments that remain. — 
" Broken pieces that remain over'* 
(Rev. Yer.). (See notes on Luke 
9: 17.) 

14. Then those men, when they 
had seen the miracle. — " When 
therefore the people saw the sign" 



13. Therefore they gathered them together, 
and filled twelve baskets with the fragments 
of the five barley loaves, which remained over 
and above unto them that had eaten. 

14. Then those men, when they had seen 
the miracle that Jesus did, said, This is of a 
truth f that Prophet that should come into the 
world. 

15. U When Jesus therefore perceived that 
they would come and take him by force, to 
make him a king, he departed again into a 
mountain himself alone. 

16. g And when even was now come, his 
disciples went down unto the sea, 

Johnl : 21 ; 4: 19, 25; 7 : 40. 
g Matt. 14 : 23 ; Mark 6 : 47. 



(Rev. Yer.). That prophet that 
should come. — " The prophet that 
cometh" (Rev. Yer.). They had 
read of him in Deut. 18: 15-18. 

15. When Jesus therefore per- 
ceived that they would come.— 
"Jesus therefore perceiving that 
they were about to come" (Rev. 
Yer.). A lesson to ambitious 
preachers who are seeking popu- 
larity. He shunned it. His hear- 
ers wanted a Messiah who would 
feed them well. Inbred sin to-day, 
even in the Church, often wants an 
outward rather than an inward 
spiritual religion. This Was the 
same temptation — to set up a tem- 
poral kingdom — that the devil 
had offered him in the wilderness. 
He went after this temptation 
to the mountain to pray. (Matt. 
14:23; Mark 6: 46.) 

16. When even was now come. 
"When evening came" (Rev. Yer.). 
Matt. 14: 15 says that he fed the 
multitude at evening, meaning the 
first evening among the Jews, 
which was at three in the after- 
noon. They set out upon the lake 
at the second evening, which 



CHAPTER VI. 



63 



17. And entered into a ship, and went over 
the sea toward Capernaum. AnJ it was now 
dark, and Jesus was not come to them. 

IS. And the sea arose by reason of a great 
wind that blew. 

iO, So when they had rowed about five and 
twenty or thirty furlongs, they see Jesus 
walking on the sea, and drawing nigh unto 
the ship : and they were afraid. 

20. But he saith unto them, hit is I; be 
not afraid. 

21. Then they willingly received him into 
the ship : and immediately the ship was at 
the land whither they went. 

22. Tf The day following, when the people, 
which stood on the other side of the sea saw 



h Ps. 3} : 3 ; Isa. 43 : 2, 3. 

among the Jews began at sunset. 

IT. ' A ship, — "A boat*' (Rev. 
Yer. ). Went over. — 44 Were go- 
ing over" (Rev. Yer.). Was not. 
— ** Had not yet" (Rev. Yer.). 

IS. Arose. — " Was arising" 
(Rev. Yer. ). This lake is still sub- 
ject to sudden tempests. 

19. So -when. — " When there- 
fore" (Rev. Yer.). They see. — 
•'They behold" (Rev. Yer.). 
Ship,— "Boat" (Rev. Yer.). 
They were afraid. — Inbred sin 
made them afraid. They had not 
that perfect love that eastern out 
fear. This was especially notice- 
able in Peter. (See notes on Matt. 
14: 28-51.) 

21. Then they yrilling-ly re- 
ceived. — " They were willing 
therefore to receive" (Rev. Yer.). 
Ship. — "Boat' 1 (Rev. Yer.). This 
scene on the lake illustrates the 
condition of humanity toiling on 
the sea of life. Without Jesus 
there is darkness. Trials and temp- 
tations beat upon us with their 
surging waves. He comes and 
says, "It is I; be not afraid." If 



that there was none other boat there, save 
j that one whereinto his disciples were entered, 
and that Jesus went not with his disciples 
into the boat, but thai his disciples were gone 
away alone ; 

23. Howbeit there came other boats from 
Tiberias nlj\ unto the plaee where they did cat 

' bread, after that the Lord had given thanks : 

24. When the people therefore saw that 
Jesus was not there, neither his disciples, 
they also took shipping, and came to Caper- 
naum, i seeking for Jesus. 

25. And when they had found him on the 
other side of the sea, they said Wto him. 
Rabbi, when earnest thou hither ? 

20. Jesus answered them and said, Verily, 

i Mark 1 : 37; Luke 8 : 43. 

we gladly receive him, he will 
come in and guide our bark safely 
to the desired haven of eternal 
rest. If we refuse to receive him 
we shall go down beneath the 
waves of sin and death. 

22, 23. These verses are given 
simply to show that as Christ did 
not come down immediately from 
the mountain (v. 15) they con- 
cluded he had gone to Capernaum; 
therefore that portion that still re- 
main on the shore take boats and 
go across the lake, seeking him. 

25. When they had found him. 
— They found him in the syna- 
gogue, and there he gave the fol- 
lowing sermon (v. 59). 

26. The miracles. — " Signs " 
(Rev. Yer.). Because ye did eat 
of the loaves. —A great many still 
are nominal professors of religion, 
who seek it not for spiritual but 
for material advantage. Many 
seek to be happy rather than holy: 
they want joy more than they 
desire an indwelling Christ; they 
want to join the church and be in 
lirst-class society rather than to be 



64 



JOHN. 



verily, I say unto you, Te seek me, not be- 
cause ye saw the miracles, but because ye did 
eat of the loaves, and were filled. 

27. 1 Labour not for the meat which perish- 
eth, but j for that meat which endureth unto 
everlasting life, which the Son of man shall 

1 Or, Work not. 

j John 6 : 54 ; 4 : 14. 

& Matt. 3 : 17 ; 17 : 5 ; Mark 1 : 11 ; 9 : 7 ; 

partakers of the holiness of Christ. 

27. Labour not. — " Work not " 
(Rev. Ter. ). He does not mean 
that we are not to earn our daily 
food, but that we are not to make 
it the object of our life to simply 
get food for the body. The chief 
employment of the Church is not 
to be feasting on material but 
spiritual things. He here severely 
reflects on that large class of peo- 
ple who do not have a spiritual 
religion but suppose that religion 
is something that merely gratifies 
the senses. Meat which endureth 
["abideth," Rev. Ter.] unto ever- ! 
lasting life. — Spiritual religion; 
holiness of heart. Christ takes the 
miracle of the previous day and ; 
spiritualizes it, teaching us that we 
are to draw spiritual lessons from j 
the miracles of our Lord. He takes j 
the feeding of the multitude as a 
text or object lesson for a sermon ' 
on full -salvation, — the life of 
Christ that completely satisfies the 
soul. The whole sermon is a fit- 
ting comment upon the beatitude, j 
"Blessed are they which do hunger j 
and thirst after righteousness : for 
they shall be filled." Him hath 
God the Father sealed. — A seal 
was an impression made upon a j 
legal document. Christ's works 
(John 5: 30) were the divine seal of 
his divinity and ministry. 



give unto you : k for him hath God the Father 
sealed. 

28. Then said they unto him, What shall we 
do, that we might work the works of God ? 

29. Jesus answered and said unto them, 
1 This is the work of God, that ye believe on 

I him whom he hath sent. 

! Luke 3 : 22 ; 9 : 35 : John 1 : 33 ; 5 : 37 : 8 ; 
: IS ; Acts 2 : 22 : 2 Pet. 1 : 17. 
I 1 John 3 : 23. 

28. What shall [" must,'' Rev. 
Ver.] we do ? — Still the cry of to- 
day: What great things can we 
do? Like the ancient Pharisees, 
multitudes want salvation earned 
by works of righteousness rather 
than received (as a gift) through 
faith. 

29. This is the work of God. — 

This is the work that is pleasing to 
God, — believing on Jesus Christ. 
This was a most surprising and 
tremendous statement to these 
Jews, who had been trained to be- 
lieve that salvation was earned by 
outward works of the law. The 
next verse shows how it staggered 
them. Full salvation by faith, 
bringing complete satisfaction, is 
as much rejected to-day as then. 
The Roman Catholic, the ritualist, 
the moralist, and those who are 
seeking entire sanctification gradu- 
ally, are all opposed to the faith 
method. Believing Christ (John 
1 : 12) is the great work of life, and 
all good works flow from it. It is 
the easy method of faith that not 
only stumbles, but irritates, those 
who are relying on their good 
works. They asked about the 
works of God (plural): he replies 
concerning the work of God (singu- 
lar). If we have the work of God 
(faith) there will be no difficulty 
about the works of righteousness; 



CHAPTER VI. 



65 



30. They said therefore unto him, m What 
sign shewest thou then, that we may see, and 
believe thee ? what dost thou work ? 

31. n Our fathers did eat manna in the des- 
ert ; as it is written, o He gave them bread 
from heaven to eat. 

32. Then Jesus said unto them, Verily, 
verily, I say unto you, Moses gave you not 

m Matt. 12 : 38 ; 16 : 1 ; Mark 8 : 11 ; 1 Cor. 
1 : 22. n Ex.d. 16 : 15 ; Num. 11:7; Neh. 

they are the natural sequence. 
Notice, we get Christ, the bread of 
life, and feed upon him by faith; 
this is the great work of life. 
There is none greater. Who, then, 
follow Christ for the loaves and 
fishes? Those who profess relig- 
ion and are not saved by faith. 

30. What sign shewest thou? — 
4i What then doest thou for a sign? " 
(Rev. Yer.) People who had been 
fed by a miracle only the day be- 
fore and yet still wanted a miracle 
to convince them of Christ's divin- 
ity, were incorrigible. They did 
not desire spiritual food at all. It 
was a sarcastic way of disputing 
his claim of divinity, and demand 
for their faith. If he had con- 
sented to establish a worldly king- 
dom and had carried it on with 
miracles, as the day before, they 
would have accepted him. Holi- 
ness to-day would be popular if it 
could conform to the lusts of the 
natural heart. 

31. Our fathers did eat ["ate 
the,'' Eev. Yer.] manna in the 
desert. — As much as to say, 
"Moses gave bread from heaven, 
the sweet manna, but you only 
gave us barley bread, the food of 
poor people ; you have not done as 
well as Moses. Moses got his from 
heaven but yours grew on earth. 
Give us surety that we shall always 



that bread from heaven ; but my Father 
giveth you the true bread from heaven. 

33. For the bread of God is he which com- 
eth down from heaven, and giveth life unto 
the world. 

34. p Then said they unto him, Lord, ever- 
more give us this bread. 



9 : 15 ; 1 Cor. 10 : 3. o Ps. 78 : 24, 25. 

p See John 4 : 15. 

have manna from heaven and we 
will accept you as the Messiah." 

32. Moses grave you not* — "It 
was not Moses that gave you" 
(Eev. Yer. ). God gave them the 
manna out of heaven, and not 
Moses. Some modern critics have 
attempted to explain away the 
miracle of the manna, but Christ 
declares that the manna was mirac- 
ulously sent by God. The people 
found it on the ground in the morn- 
ing. The true bread from ["out 
of," Rev. Yer.] heaven. — Notice 
the contrast between the manna 
and Christ the bread of life. (1) 
The manna was a type : this was 
the real bread. (2) The manna 
would not last forever: the real 
bread is for past, present, and 
future. (3) Those who ate the 
manna were dead (v. 49): the 
true bread gives eternal life. (4) 
That was only for the Israelites: 
this is for all the world. We can- 
not live on a past experience nor 
past history, as they were trying to 
do on the past history of their 
fathers ; we must have a present 
Christ, a satisfying portion. 

33. The bread of God is lie 
[" that," Rev. Yer. ] which comet h, 
— The true nourishment of man's 
soul comes from heaven; it does 
not grow on earth. 

34. Evermore give us this 



66 



JOHN. 



35. Ami Jesus said unto them, q I am the 
bread of life: rlia that cometh to me shall 
never hunger ; and he that believeth on me 
shall never thirst. 

30. s But I said unto you, That ve also have 
seen me, and believe not. 

q Vs. 48, 58. r John 4: 14; 7: 37. 

« Vo. 26, t>4. 1 V. 45. 

u Matt. 24 : 24 ; John 10 r 28 ; 2 Tim. 2 : 19 ; 

breado — They were not spiritual 
enough to understand what he 
meant by soul food, — just like 
many to-day who, when they hear 
of holiness, desire it until they find 
out what it is; then they refuse it. 

35. I am the bread of life.— 
He speaks now more plainly, hav- 
ing gradually brought them to this 
point, just as he did the Samaritan 
woman when he discoursed on the 
water of life. The bread was 
already given ; all they had to do 
was to receive it. People who are 
looking for a great blessing more 
than the Blesser should accept the 
present Jesus. There is no bless- 
ing greater than he in his in- 
dwelling presence. All that bread 
means to the body is he to the soul. 
He is the real staff of life. Many 
think themselves Christians who 
go to the world for satisfaction; 
they are mistaken. Jesus is the 
staff of life; he satisfies. " Here, 
pardon, peace, hope, communion 
with God, and whatever can calm 
the conscience, serene and cheer 
the heart, or promote true holiness, 
is comprised in one glorious object, 
— a mighty Redeemer" (Scott). 
Christ is the natural food for the 
soul, and no other will satisfy it. 
He that cometh to me shall never 
["not," Rev. Yer.] hunger.— 
" flunger represents rather the 
feeling of weakness, of moral pow- 



37. tAU that the Father giveth me shall 
come to me ; and uhim that cometh to me I 
will in no wise cast out. 

38. For I came down from heaven, vnot to 
do mine own will, x but the will of him that 
sent me. 

1 John 2 : 19. v Matt. 26 : 39 ; John 5 : 30 ; 

Rom. 15 : 30. 
x Ps. 40 : 7, 8 ; John 4 : 34. 

erlessness ; thirst, that of the suf- 
ferings of the conscience and the 
heart. Taken together they ex- 
press the deep uneasiness which 
drives the sinner to Jesus Christ. 
The appeasing of the thirst, there- 
fore, refers rather to the peace; 
that of the hunger, to the now 
strength which the believer re- 
ceives" (Godet). Christ does not 
feed the soul who does not come to 
him. We have an individual work 
in getting salvation. 

36. Ye also have seen me, and 
believe not. — They were asking 
for a miracle when he, the greatest 
of all miracles, stood before them. 
Infidelity is just as unreasonable 
with the character of Christ as re- 
vealed in the New Testament. A 
worldly Church, having the pattern 
of perfect holiness before them, re- 
fused to see it or believe it. Can 
we expect a worldly Church to rec- 
ognize it in holy men to-day? 

37. All that the Father g-iveth 
me. — The true elect — those 
whom the Father gives Christ — 
are all they who, with hearty re- 
pentance and true faith, turn from 
sin and believe in Jesus. (See 
v. 40.) The next clause shows 
this. I will in no wise cast out. — 
All can, therefore, be among the 
elect if they will. 

38. For I came. — 44 For I am 
come" (Rev. Yer.). Not to do 



CHAPTER VI. 



67 



39. And this is the Father's will which hath 
sent me, y that of all which he hath given me 
I should lose nothing, but should raise it up 
again at the last day. 

40. And this is the will of him that sent me, 
that every one which seeth the Son, and be- 
lie veth on him, may have everlasting life: and 
I will raise him up at the last day. 

41. The Jews then murmured at him, 

y John 10: 23; 17 : 12 ; 18 : 9. 

z John 6 : 27, 47, 51, 57 ; 3 : 15, 16 ; 4 : 14. 

mine own will. — He came down 
from heaven to carry out the plan 
of his Father in receiving lost, help- 
less men. We are to be occupied 
in carrying ont the divine will, es- 
pecially in doing all we can to save 
lost men. This verse is the motto 
of holy people. 

39. The Father's will. — " The 
will of him " (Rev. Yer.). It is the 
divine will, then, that everybody 
should be saved, if they will turn 
to God. No one will be lost who 
keeps himself in the hands of 
Jesus. 

40. Of him. — " Of my Father ' ' 
(Rev. Ver.). Which seeth the 
S 011# " That beholdeth the Son " 
(Rev. Yer.). May haye.—" Should 
have " (Rev. Yer. ). Eternal life is 
a present possession. No salvation 
in the last day unless we have 
eternal life implanted in us in this 
world. This verse clearly shows 
that those who believe on Christ, 
according to John 1: 12, are the 
elect. He promises here for our 
encouragement that he will save 
us from the last enemy — death — 
by his resurrection. 

41 . Murmured at him. — ' 1 Mur- 
mured concerning him" (Rev. 
Yer. ). Because he said, I am the 
bread. — Verse 63 shows that this 
was intensely spiritual preaching, 



because he said, I am the bread which came 
down from heaven. 

42. And they said, a Is not this Jesus, the 
son of Joseph, whose father and mother we 
know ? how is it then that he saith, I came 
down from heaven ? 

43. Jesus therefore answered and said unto 
them, Murmur not among yourselves. 

44. b No man can come to me, except the 

a Matt. 13 : 55 ; Mark 6:3; Luke 4 : 22. 
b Cant. 1:4; John 6 : G5. 

which is always misunderstood by 
the carnality of mere professors. 
Hence the opposition of carnality 
to spiritual preaching, whether it 
be justification or entire sanctifica- 
tion. 

42. How is it then I — Inbred 
sin always persists in ridiculing the 
supernatural, whether it be the 
nature of Christ or Christ in his 
people. Such people reject any- 
thing that cannot be understood by 
logical processes. 

43. Murmur not. — Jesus expos- 
tulated with those who rejected 
spirituality; so may we. Instead, 
however, of withdrawing his testi- 
mony, he only made it more em- 
phatic, as the following verses 
show. When our testimony is op- 
posed, we should state it the strong- 
er We have a right to imitate Je- 
sus in the matter of testimony as 
well as in other respects. 

44. Except the Father which 
hath sent me draw him. — Christ 
in another place says that he too 
draws men by being lifted up cn 
the cross. (John 12: 32.) God 
draws men by sending his Spirit to 
show them their need and their 
privilege of salvation. Xo one 
ever wishes to become a Christian 
except as the Spirit puts that 
desire into the heart. But a man 



68 



JOHN. 



Father which hath sent me draw him: and I 47. Verily, verily, I say unto you, g He that 

will raise him up at the last day. believeth on me hath everlasting life. 

45. c It is written in the prophets, And they 48. h I am that bread of life, 

shall be all taught of God. d Every man 49- Tour fathers did eat manna in the 

therefore that hath heard, and hath learned wilderness, and are dead. 

of the Father, cometh unto me. 50. k This is the bread which cometh down 

40. e Not that any man hath seen the from heaven, that a man may eat thereof, and 

Father, save he which is of God, he hath 1 not die. 

seen the Father. 51. I am the living bread 1 which came 



c Isa. 54: 13; Jer. 31 : 34: Mic. 4: 2; I 

Heb. 8: 10; 10: 16. d V. 37. e John 

1 : IS ; 5 : 3;. / Matt. 11 : 27 ; Luke 10 : 22 ; 

may be drawn by the Spirit and yet 
refuse to come. There is no irre- 
sistible grace. The next verse 
seems to teach the necessity of a 
revelation from God, showing man 
his needs, which is necessary to his 
coming to God. 

45. They shall he all taught of 
God. — ( Isa. 54 : 13. ) The drawing 
is teaching; therefore every man 
that comes into the world has 
light enough, by the Spirit's inner 
teaching, to be saved. (John 1 : 
9.) That hath heard . . . the 
Father. — " Heard from the Fath- 
er" (Rev. Ver.). Not all that are 
drawn yield, but those who obey 
the promptings of the Spirit. The 
word '"heard" is used in the sense 
of obeying. It is so used quite often 
in the Bible. (John 8: 47; 10: 27.) 

40. Not that any man hath seen 
the Father. —He says this evi- 
dently to show them that he is 
talking of spiritual things, and 
that he himself is divine, as the 
next clause intimates. 

47. Verily, verily. —When the 
two words preface any of his state- 
ments they introduce a most impor- 
tant truth. He that believeth on 
me. — The Revised Version omits 
" on me." Believing is the greatest 
work of life, — the life work of the 



John 1 : IS ; 7: 29 ; 8 : 19. g John 3 : 10, IS, 

3G; 6: 40. h Vs. 33, 35. i V. 31. 

k Vs. 51, 5S. 1 John 3 : 13. 

Christian (v. 29). Hath everlast- 
ing life. — It is a present possession 
(v. 40). 

48. I am that ["the," Rev. 
Ver.] bread of life. —We learn 
from this that believing on Christ 
is receiving him into the soul for 
its nourishment, on the same prin- 
ciple that we receive bread into the 
physical system for its nourish- 
ment. (John 1: 12.) All that 
bread is to the body, and more, is 
Christ to the soul. 

49,50. And are dead. — "And 
they died" (Rev. Ver.). Here he 
contrasts the manna with himself. 
The manna was only a type of 
himself. The manna did but keep 
their bodies alive only a little 
while, but he can keep the soul 
alive forever. We learn from these 
words that true religion is more 
than forms and outward ceremo- 
nies. It is a spiritual life within, 
which must constantly be main- 
tained by feeding upon Christ. It 
is not enough that the bread be 
offered (v. 51); we must appropri- 
ate it. 

51. The bread that I will give 
is my flesh. — The Romanists, who 
have a religion of outward cere- 
mony, have attempted to construe 
this literally; but like the rest of 



CHAPTER VI. 



69 



down from heaven: if any man eat of this 5G. He that eateth my flesh, and drinketh 
bread, he shall live for ever: and m the bread my blood, r dwelleth in me, and I in him. 
that I will give is my flesh, which I will give 57. As the living Father hath sent me, and 
for the life of the world. I live by the Father ; so he that eateth me, 

52. The Jews therefore n strove among ■ even he shall live by me. 

themselves, saying, How can this man give 58. a This is that bread which came down 
us h is flesh to eat ? from heaven: not as your fathers did eat 

53. Then Jesus said unto them, Verily, manna, and are dead : he that eateth of this 
verily, I say unto you, Except p ye eat the bread shall live for ever. 

flesh of the Son of man, and drink his blood, j 59. These things said he in the synagogue, 
ye have no life in you. ■ as he taught in Capernaum. 

54. q Whoso eateth my flesh, and drinketh j 60. t Many therefore of his disciples, when 
my blood, hath eternal life ; and I will raise they had heard this, said, This is an hard say- 
him up at the last day. ing ; who can hear it ? 

55. For my flesh is meat indeed, and my 61. "When Jesus knew in himself that his 
blood is drink indeed. 



m Heb. 10: 5, 10. 

n John? : 43; 9: 16; 10 : 19. 

o John 3 : 9. p Matt. 26 : 26, 28. 

the discourse it is spiritual. It 
does not have reference to the 
Lord's Supper. That sacrament is 
merely a symbol of feeding on 
Christ, I will give for the life of 
the world. — The Revised Version 
omits k 'I will give." Here he 
teaches that bread is given to save 
the life of the world. It was not 
his example nor doctrine, but him- 
self, that he gave for our salvation. 
Just as bread is consumed to pre- 
serve life, so he preserves the souls 
of those who believe on him, by his 
death. 

52. How can this man give us 
his flesh to eat? — Like the Ro- 
man Catholics, they did not see 
that the language was figurative. 

53. Except ye eat the flesh, etc. 
— That is, "Except ye receive 
Christ, by an appropriating faith." 
(V. 47.) 

54-57. See note on verse 44. To 
show that hearing — in the sense of 
obeying — and faith go together, 
compare the results — the abiding 
in Christ and he in us — as ex- 



g John 6 : 27, 40, 51, 53: 4: 14. 

r 1 John 3 : 24 ; 4 : 15, 16. 

s Vs. 49, 50, 51. 1 V. G6 ; Matt. 11 : 6. 

pressed in verse 45 and John 14: 23. 

57. As the living Father, etc. 
— This verse clearly shows that 
Christ intended to be understood 
spiritually. He shows that he 
speaks of the spiritual sustainment 
of the believer, similar to that he 
received of his Father. 

58. Not as your fathers. — Xot 
a literal bread, like the manna. 

60. This is an hard saying, — A 
carnal Church is ever saying this to 
the teachings of a deep spirituality. 
We need not be astonished if holy 
people are accused of saying hard 
things. Jesus was accused of it. 
Who can hear it? — That is, it is 
fanatical and absurd. Jesus was 
accused of fanaticism. It was the 
opposition that intense spirituality 
always receives, even from pro- 
fessed disciples. 

61. Doth this offend you? — 
" Doth this cause you to stumble? " 
(Rev. Yer. ) A deep spirituality 
will ever cause mere professors to 
stumble. This is the reason that 
many nominal professors get upset 



70 



JOHN. 



discipl:s murmured at it, he said unto them, 
Doth this offend you ? 

62. u What and if ye shall see the Son of 
man ascend up where he was before ? 

G3. x It is the spirit that quickeneth ; the 
flesh profiteth nothing : the words that I 
speak unto you, they are spirit, and they are 
life. 

64. But y there are some of you that believe 
not. For z Jesus knew from the beginning 

u Mark 16 : 19 ; John 3 : 13 ; Acts 1:9; 
Eph. 4 : S. x 2 Cor. 3 : 6. 

by the preaching of entire sanctifi- 
cation. Such truth sifts out the 
church and makes the people shun 
the service and f ellowship of a holy 
church and ministry. " The teach- 
ing of the disciple, as the teaching 
of Christ, will sometimes be to 
men a stumbling-stone and a rock 
of offence" (Abbott). 

63. The words that I speak 
unto you. — He goes on to give 
another evidence that he is to be 
understood spiritually in this whole 
matter. They are spirit. —An 
evidence that we are to interpret 
the life and words of Christ in the 
interests of a deep spirituality. 

64. Some of you that beliere 
not. — There have always been, as 
here, professed followers of Christ 
who have no faith; and as in this 
case, the preaching of deep spiritu- 
ality always offends such. Opposi- 
tion to holiness chiefly springs 
from this class. Jesus knew from 
the beginning. — " Therefore it is 
plain God does foresee future con- 
tingencies. 

1 But his fore-knowledge causes not the 
fault 

Which had no less proved certain un- 
foreknown.' " 

65. Therefore said I unto you. 

— "For this cause have I said" 



who they were that believed not, and who 
should betray him. 

65. And he said, Therefore a said I unto 
you, that no man can come unto me, except 
it were given unto him of my Father. 

GO. r b From that time many of his disciples 
went back, and walked no more with him. 

67. Then said Jesus unto the twelve, Will ye 
also go away ? 

68. Then Simon Peter answered him, Lord, 

y v. 36. z John 2 : 24, 25 ; 13 : 11. 

a Vs. 44, 45. b V. 60. 

(Rev. Yer.). Judas, and the other 
professed followers who left him, 
were only nominal professors, who 
came to him from carnal motives. 
Doubtless many of them had never 
felt the Spirit's power in their 
souls. 

66. From that time. — "Upon 
this" (Rev. Yer.). (See note on 
vs. 60,61.) "Faithful preaching 
will drive some apparent disciples 
away from Christ" (Abbott). 

67. Will ye also go away 1 — 
"Would ye also go away ? " (Rev. 
Yer. ) Showing that he felt deeply 
the secession of these carnal pro- 
fessors. He who sees with sorrow 
men turn from the truth, is a par- 
taker of the fellowship of the suf- 
ferings of Christ. He who preaches 
a real salvation may expect the 
same treatment that Christ re- 
ceived. 

68. Simon Peter answered.— 

The consolation of the preacher is 
that some one will heed the mes- 
sage amidst general defection. To 
whom shall we go ] — Sure enough. 
When men are forsaking God we 
shall gain nothing by going with 
them; there is no one else to turn 
to but God. 

69. And we helieve. — "And we 
have believed' 1 (Rev. Yer.). Ac- 



CHAPTER VIT. 



71 



to whom shall we go ? thou hast c the words 
of eternal life. 

69. d And we believe and are sure that thou 
art that Christ, the Son of the living God. 

70. Jesus answered them, e Have not I 
chosen you twelve, * and one of you is a devil? 

71. He spake of Judas Iscariot the son of 
Simon: gfor he it was that should betray 
him, being one of the twelve. 

c Acts 5: 20. d Matt. 16: 16; Mark 8: 

29 ; Luke 9 : 20 ; John 1 : 49 ; 11 : 27. 
e Luke 6 : 13. / John 13 : 27. 

quaintanceship with Jesus will al- 
ways convince of his divinity. 
Christ, the Son of the living" God. 
— " The Holy One of God" (Rev. 
Ver.). 

70. Have not. — "Did not" 
(Rev. Yer.). Chosen you, — He 
chose Judas to be a disciple, and 
Judas might, under his influence, 
have been a saved disciple. One 
of you is a devil. — So men may be 
devils or saints according to their 
acceptance or opposition to Christ. 
Judas might have repented even 
then. 

71. Of Judas Iscariot, the son 
of Simon. — "Of Judas, the son of 
Simon Iscariot " (Rev. Yer. ). One 
of the twelve. — Are the betrayers 
among his disciples to-day in the 
same proportion, — one to twelve? 

CHAPTER VII. 
Those who Promote Spiritual- 
ity are Often Misunderstood 
by Kinsfolk and Misrepre- 
sented by the World, 1-10 — 
All Sorts of Calumny may be 
Expected, 11-16 — Holiness is 
a Willingness to do all the 
Will of God, 17-19 — Holiness 
Defends Itself, 20-29 — We 
Must Expect Persecution, 30- 
36 — Jesus Prophesies of the | 



chapter vii. 

AFTER these things Jesus walked in Galilee: 
for he would not walk in Jewry, «■ because 
the Jews sought to kill hirn. 

2. b Now the Jews' feast of tabernacles was 
at hand. 

3. c His brethren therefore said unto him, 
Depart hence, and go into Judea, that thy dis- 
ciples also may see the works that thou doest. 

g Ps. 109 : 6, 8 ; Acts 1 : 1G, 20 ; Jude 4. 

a John 5 : 1G, 18. b Lev. 23 : 34. 

c Matt. 12 : 46 ; Mark 3 : 31 ; Acts 1 : 14. 

" Second Blessing " Soon to 
be Available for All, 37-39 
— Opposition to True Holi- 
ness makes Division, 40-49 — 
Fairness and Candor Rarely 
Shown to Holiness, 50-53. 

1. Walked in Galilee, — Quite 
a period of time intervenes between 
this and the last chapter. Mat- 
thew (chaps. 15, 16, 17, and 18) tells 
us the occurrences of that interval. 
Jewry, — "Judea" (Rev. Yer.). 

2. Feast of tabernacles was at 
hand, — For description of this 
feast, read Lev. 23: 34, etc. It was 
called the feast of ingathering, be- 
cause held at the close of harvest. 
It was something like our Thanks- 
giving. Originally it was held but 
seven days; but later an eighth day 
was added, which was called the 
great day of the feast (v. 37). Dur- 
ing this week the Jews were re- 
quired to live in booths, to com- 
memorate their life in the wilder- 
ness. For special observances of 
this feast, see Num. 29: 1-3S; Neh. 
8: 13-18; Hos. 12: 9; Zech. 14: 
16-19, 

3. His brethren. — James and 
Joses, Simon and Judas. (Matt. 
13: 55.) That thy disciples also 
may see. — This was said in sar- 
casm by his own kinsfolk. He 



72 



JOHN. 



4. For there is no man thai doeth any thing 
in secret, and he himself seeketh to oe known 
openly, d If thou do these things, show thy- 
self to the world. 



d John IS : '20. e Mark 3 : 21. / John 

had been in retirement in Galilee 
about six months. His brethren 
attributed his retirement to lack of 
power and courage. They tell him 
if he really is what he professes, he 
ought to go to Judea and show his 
power. Holy people should not 
take carnal advice. Christ met 
opposition right at home. How- 
ever holy a man may be, opposition 
and suspicion are liable to come 
from his own family, who refuse 
to credit his holiness. Yerse 5 
tells us that they did not believe 
him. " The brothers of a sinless, 
perfect child would, then, give him 
no credit for being such! How- 
ever right he may be, they would 
always hold him wrong when 
he differed from themselves" 
(YThedon). It is sometimes said, 
" Live your holiness and people will 
see it " ; but inbred sin is so uncan- 
did and prejudiced that it would 
not recognize the daily absolute 
holiness of Jesus, nor will it many 
times in the holy of to-day. 

4. The idea they meant to con- 
vey was that if he was frank he 
would do everything openly, but 
that he really was a deceiver who 
dare not go to Jerusalem and work 
openly. Holy people must meet 
the same misrepresentation and 
suspicion that Jesus met. It is a 
part of the legacy and will add to 
the future glory. If. — There is a 
doubt expressed in this word. 

5. Neither did his brethren be- 



5. For e neither did his brethren believe in 
him. 

6. Then Jesus said unto them, f My time is 
not yet come : but your time is always ready. 

7. g The world cannot hate you ; but me it 

2 : 4 ; 8 : 20 ; 7: 8, 30. g John 15 : 19. 

Here. — "Even his brethren did 

not believe ' ' ( Rev. Yer. ). The sus- 
picions, jealousies, and envies of 
families are manifestations of in- 
bred sin. (See note on v. 4.) 

6. My time . • . your time. — 
There is a great difference in the 
value of the time of him who is on 
a mission for God and those who 
are not. 

7. The world cannot hate you. 

— Because in so doing it would 
hate itself, for they were of it. 
Jesus knew the great trial of living 
for God in a worldly family. Me 
it hateth, because I testify of it. — 
Be not deceived; we shall still in- 
cur the hatred of the world if, like 
Christ, we testify against it. If we 
have the spirit of Christ we must 
testify against the world and world- 
liness, and there will be a contest, 
an issue, in the matter; neither the 
world spirit nor the Christ spirit 
has changed. Hence if we have 
no opposition from the world, our 
testimony against it is too feeble to 
be felt. The fact still remains that 
holiness is hated in every age, from 
the nature of things. An unhated 
holiness never came from heaven. 
" The great world is wrong, and it 
hates the Holy One who would set 
it right'' (Whedon). That the 
works thereof are evil. — This 
was Christ's testimony of the 
world. Had he lived in our day he 
would have been called sour. Tes- 
timony that rebukes is always 



CHAPTEE VII. 



73 



hateth, h. because I testify of it, that the works 
thereof are evil. 

8. Go ye up unto this feast : I go not up 
yet unto this feast ; i for my time is not yet 
full come. 

9. When he had said these words unto them, 
he abode still in Galilee. 

10. H But when his brethren were gone up, 
then went he also up unto the feast, not 
openly, but as it were in secret. 

11. Then j the Jews sought him at the 
feast, and said, Where is he ? 

12. And k there was much murmuring 

h John 3 : 19. i John 8 : 20 : 7 : 6. 

j John 11 : 56. k John 9 : 1G : 10 : 19. 

I Matt. 21 : 46 ; Luke 7:16; John 6 : 14 ; 
7: 40. 

obnoxious. This is the secret of 
the great opposition to testimony. 

8. Full come. — " Fulfilled " 
("Rev. Yer.). "He that believeth 
shall not make haste/' 

11. Where is lie ? — In the orig- 
inal the expression denotes con- 
tempt, for they do not even 
mention his name. 

12. Murmuring. — Low, sub- 
dued conversation by the multi- 
tude, arising from the discussions 
relative to his character. This was 
the state of things for three days 
(v. 14). Nay; but he deceiveth 
the people. — "Not so: but he 
leadeth the multitude astray 5 ' 
(Rev. Yer.). " Calumny and slan- 
der are among the privileged 
orders; they stalk abroad with 
their thousand brazen mouths, and 
blast the reputation of the follow- 
ers of God. Benevolence and can- 
dor are only on sufferance; and a 
whisper in secret is the most they 
are permitted to give in behalf of 
Christ and his followers, whose 
laws and maxims condemn a vi- 
cious world and gall it to revenge*' 
(Clarke). 



among the people concerning him : for 1 some 
said, He is a good man : others said, Nay ; but 
he deceiveth the people. 

13. Howbeit no man spake openly of him 
m for fear of the Jews. 

14. 1[ Now about the midst of the feast 
Jesus went up into the temple, and taught. 

15. n And the Jews marvelled, saying, How 
knoweth this man 1 letters, having never 
learned ? 

16. Jesus answered them, and said, o My 
doctrine is not mine, but his that sent me. 

17. P If any man will do his will, he shall 

m John 9 : 22 ; 12 : 42 ; 19 : 38. n Matt. 

13 : 54 ; Mark 6:2; Luke 4 : 22 ; Acts 2 : 7. 

1 Or. learning. o John 3 : 11 ; 8: 28; 12: 

49; 14: 10, 24. p John 8 : 43. 

14. See note on verse 12. 

15. Ami the Jews marvelled. — 

They seemed to be astonished that 
he should attempt to preach with- 
out having attended a theological 
seminary. 

16. My doctrine ["my teach- 
ing, ' Rev. Yer.] is not mine, but 
his that sent me. — The truth he 
taught was spiritual; not learned 
at school, but by an experience. 
Study will help us in unfolding 
spirituality, but we must get the 
truth from headquarters. God is 
the author of all truth. 

IT. If any man will do. — " If 
any man willeth to do" (Rev. 
Yer. ). The method of getting 
spiritual truth is to be willing to 
receive it. Xotice, the Revised 
Version says, " If any man willeth" 
Even if he does not know the 
divine will, but purposeth in his 
heart to do that will, whatever 
it may be, he will have light 
sufficient to see that the religion 
of Christ is divine. He may not 
understand all the mysteries of the 
Bible, but God will give him an 
inward persuasion of the divinity 



74 



JOHN. 



know of the doctrine, whether it be of God, 
or whether I speak of myself. 

18. qHe that speaketh of himself seeketh 
his own glory : but he that seeketh his glory 
that sent him, the same is true, and no unright- 
eousness is in him. 

q John 5 : 41 ; 8 : 50. r Exod. 24 : 3 ; 

Deut. 33 : 4 ; John 1: 17; Acts 7: 38. 

of Christ. Here we see tliat 
unwillingness to do the revealed 
will of God is the real cause of 
scepticism. We learn also that 
true belief springs from heart will- 
ingness. " Faith is therefore not 
the result of a logical operation; 
it is formed in the soul as the con- 
clusion of a moral experience. The 
man believes because his heart 
finds in Jesus the only effectual 
means of satisfying the most legit- 
imate of all its wants, — that of 
holiness" (Godet). The doctrine. 
— "The teaching" (Rev. Yer.). 
The great end and aim of Christ's 
teaching is to bring the human 
will completely into harmony with 
the will of God. This is the expe- 
rience of sanctification. " The 
teaching of Christ in its highest 
import is, in fact, only a divine 
method of sanctification " (Godet). 
Of myself. — " From myself" (Rev. 
Yer.). 

18. Of himself. — " From him- 
self " (Rev. Yer.). Here we have 
recognized the difference between 
a representation of ourselves and a 
true testimony that recommends 
our God. The latter is not boast- 
ing. Holiness testimony extols 
Jesus, just as the testimony of 
Jesus extolled the Father. "The 
teaching of Jesus presents a char- 
acteristic which is peculiarly fitted 
to strike the man who is eager for 



19. r Did not Moses give you the law, and 
yet none of you keepeth the law ? s Why go 
ye about to kill me ? 

20. The people answered and said, tThou 
hast a devil : who goeth about to kill thee ? 



s Matt. 12 : 14 ; Mark 3:6; John 5 : 16, 18 ; 
10: 31, 39 ; 11: 53. t John 8: 48, 52 ; 10: 20. 

holiness; it is that it tends alto- 
gether to glorify God, and God 
alone" (Godet). This is ever a 
good test: a person that is from 
God (as Jesus) or holy (as a true 
saint) will ever extol God and not 
himself. No unrighteousness is in 
him. — He who is seeking the 
glory of God only is the man 
cleansed from all unrighteousness. 

19. Did not Moses give you the 
law t — About eighteen months 
before they had accused him of 
breaking the law of the Sabbath, 
in healing the paralytic. Since 
then the Pharisees had used this 
as an argument to disprove his 
divinity. They were now secretly 
hatching a plot to kill him. See- 
ing their thoughts, he replies to 
these zealots for the law, " You are 
breaking the commandment of 
Moses, 4 Thou shalt not kill,' in 
trying to kill me. If you are so 
particular about my breaking the 
law of Moses, why do you go about 
to kill me?" (John 5: 18.) Peo- 
ple who are great advocates of 
reform in only one direction often 
break over grossly in another. 

20. The people. — " The multi- 
tude" (Rev. Yer.). Thou hast a 
devil. — The multitude did not 
know of the plot of the Pharisees, 
and therefore thought him insane 
to make such a charge against 
their officials. But an unholy 



CHAPTER VII. 



75 



21. Jesus answered and said unto them, I 
have done one work, and ye all marvel. 

22. u Moses therefore gave unto you cir- 
cumcision ; not because it i.= of Moses, x but of 
the fathers ; and ye on the sabbath day 
circumcise a man. 

23. If a man on the sabbath day receive 
circumcision, 2 that the law of Moses should 



u Lev. 12 : 3. x Gen. 17 : 10. 

2 Or, without breaking the law of Moses. 

ecclesiastic is often as Satanic as 
he can well be. Jesus was accused 
of having an evil spirit because he 
defended himself. What can holy 
people expect now? 

21. I have done ["I did," Rev. 
Ver.] one work. — The one mira- 
cle of healing the man on the Sab- 
bath. And ye all marvel, — They 
wondered not at the display of 
divine power, but that the man 
should be told by him to carry his 
bed. (John 5: 16.) 

22. Moses therefore gave. — 
" For this cause hath Moses given " 
( Rev. Yer. ). Circumcision. — His 
reasoning is irresistible. Circum- 
cision was older than Moses. It 
was practised first by Abraham. 
So was the law of the Sabbath 
earlier than the law of Moses. A 
child must be circumcised on the 
eighth day after birth. When the 
eighth day was the Sabbath, the 
Pharisees said the law of circum- 
cision took the precedence of the 
Sabbath and allowed the child to be 
circumcised. The reason they gave 
for it was that circumcision was 
patriarchal, — an earlier law than 
that of Moses. Jesus shows them 
that the law of mercy — healing a 
suffering body — was earlier than 
the Sabbath law given by Moses. 

23. Made a man every whit 



not be broken ; are ye angry at me, because 
y I have made a man every whit whole on the 
sabbath day ? 

24. z Judge not according to the appearance, 
but judge righteous judgment. 

25. Then said some of them of Jerusalem, 
Is not this he, whom they seek to kill ? 

26. But, lo, he speaketh boldly, and they 

y John 5: 8, 9, 16. z Deut, 1: 16, 17; 

Prov. 24 : 23 ; John 8 : 15 ; Jas. 2 : 1. 

whole on the sabbath. — Here he 
contrasts circumcision with the 
healing of the man. Circumcision 
mutilated a part, and was only a 
type of healing, while he had 
healed a man wholly. And yet 
they were angry at a complete 
work while satisfied at the other. 

24. Judge not according to the 
appearance. — This he said con- 
cerning our judgment of the way 
other people keep the Sabbath. 
TTe should look beyond the out- 
ward to the motives of such. This, 
applies just as well to other 
actions as that of Sabbath keep- 
ing; find out what the object and 
motive of the action is. This is 
the only righteous judgment. 
Christ was misjudged. Holy peo- 
ple too are often misjudged. 

25. Them of Jerusalem.— 
These seemed to know of the plot, 
while many of the strangers who 
had come up to the feast did not. 
Is not this he, whom they seek to 
kill 2 — This proves the truth of 
his assertion in verses 19 and 20. 
They are astonished to hear him 
talk so boldly in the face of 

j danger. 

26. Do the rulers know indeed 
that this is the very Christ I — 

" Can ic be that the rulers indeed 
know that this is the Christ?" 



76 



JOHN. 



say nothing unto hhn. a Do the rulers know- 
indeed that this is the very Christ ? 

27. b Howbeit we know this man whence 
he is: but when Christ cometh, no man 
knowetli whence he is. 

28. Then cried Jesus in the temple as he 
taught, saying, c Ye both know me, and ye 
know whence I am : and d I am not come 
of myself, but he that sent me e is true, 
f whom ye know not. 

29. But g I know him ; for I am from him, 
and he hath sent me. 

30. Then h they sought to take him : but 

a y. 4S. b Matt. 13: 55 ; Mark 6: 3 ; Luke 

4 : 22. c See John 8 : 14. d John 5 : 43 ; 

8 : 42. e John 5 : 32 ; 8 : 26 ; Rom. 3 : 4. 

/ John 1 : 18 ; 8 : 55. 

g Matt. 11 : 27 ; John 10 : 15. 



i no man laid hands on him, because his 
hour was not yet come. 

31. And k many of the people believed on 
him, and said, When Christ cometh, will he 
do more miracles than these which this man 
hath done ? 

32. r The Pharisees heard that the people 
murmured such things concerning him ; and 
the Pharisees and the chief priests sent 
officers to take him. 

33. Then said Jesus unto them, Yet a 
little while am I with you, and then I go unto 
him that sent me. 

h Mark 11: IS; Luke 19: 47: 20: 19; 
John 7 : 19 : S : 37. 
i John 7 : 44 : 8 : 20. 
ft Matt. 12 : 23; John 3 : 2 ; 8 : 30. 
I John 13 : 33 ; 16 : 16. 



(Rev. Yer.) They had heard the 
words of him who spake as never 
man spake, and, beginning to be 
convinced themselves, they sup- 
pose the rulers have secretly ad- 
mitted his claims and no longer 
seek to kill him. 

27. Howbeit we know this man 
whence he is. — If they had con- 
sulted their scriptures candidly 
they would have seen that he was 
the Messiah. (See Mic. 5: 2.) It 
was an instance of trying to make 
facts harmonize with preconceived 
theory rather than making theory 
harmonize with facts. ^So man 
knoweth whence he is. — An 
error in theory; they should have 
known, for their scriptures were 
plain. A wrong theory is often 
as disastrous as a wrong practice, 
for it usually leads to it. 

28. Ye both know me, and ye 
know whence I am, — They knew 
him on the human side, — that he 
was Jesus of Xazareth and that he 
was born in Bethlehem. Whom 
ye know not. — From the divine 
standpoint they did not know | 



him, for they did not know God 
from whom he came. They had 
no heart discernment, the only 
true way to know Jesus. "The 
knowledge of God is only for the 
pure in heart."' 

30. Then they sought to take 
him. — Jesus got people angry in 
this case. If we do not get some 
people angry we may question if 
we are in the way of duty. His 
hour was not yet come. — It did 
not come until they had sinned 
away the day of grace. While there 
was yet an opportunity for them 
to yield and be saved, he still 
lingered and did not suffer him- 
self to be taken. They were 
restrained by his divine power for 
the present. This shows that the 
sacrifice of Jesus was a voluntary 
offering on his part, when it did 
take place. 

31. And many of the people. — 
"But of the multitude'' (Pvev. 
Yer. ). 

34. Ye shall seek me. — The 

Jews were, and still are to-day, 
| expecting the Messiah, but, reject- 



CHAPTER VII. 



77 



34. Ye m shall seek me, and shall not find 
me: and where I am, thither ye cannot 
come. 

35. Then said the Jews among themselves, 
Whither will he go, that we shall not find him? 
will he go unto n the dispersed among the 
3 Gentiles, and teach the Gentiles ? 

m Hos. 5:6; John 8 : 21 ; 13 : 33. 
n Isa. 11 : 12 ; Jas. 1 : 1 ; 1 Pet. 1 : 1. 
3 Or, Greeks. 

ing Jesus of Nazareth, they cannot 
reach his abode. There is a seek- 
ing for Christ when it is too 
late. 

35. Then said the Jews among' 
themselves. — We understand this 
to mean the multitude of Jews, 
strangers in the city, who had 
come to the feast and who be- 
lieved on him (v. 31), and not the 
citizens of Jerusalem spoken of 
in verse 25. They did not under- 
stand why their Messiah should 
leave them. The dispersed 
among the Gentiles. — " The dis- 
persion among the Greeks" (Rev. 
Yer.). There were many Jews 
scattered abroad among other 
nations. 

36. What manner of saying is 
this. — " What is this word that " 
(Eev. Yer.). This was the close 
of the discourse of his first day at 
the feast. 

37. That great day of the feast. 
— This Jewish feast of taber- 
nacles was held seven days. On 
the eighth day a solemn assembly 
was held with imposing cere- 
monies; hence it was called the 
great day of the feast. (Lev. 23: 
36. ) Let him come unto me, and 
drink. — This was evidently said in 
reference to the ceremony of the 
pouring forth of the water, which 
was an Old Testament type of full 
and complete salvation and its 



30. What manner of saying is this that he 
said, Ye shall seek me, and shall not find me : 
and where I am, thither ye cannot come ? 

37. o In the last day, that great day of the 
feast, Jesus stood and cried, saying, p If any 
man thirst, let him come unto me, and drink. 

38. q He that belie veth on me, as the 

o Lev. 23 : 36. 

p Isa. 55 : 1 ; John G : 35 ; Rev. 22 : 17. 
q Deut. 18 : 15. 

results. Every morning through- 
out the seven days of the feast 
water was drawn from the brook 
of Siloah close by the temple, and 
carried to the temple while the 
procession of people, following, 
with music and great enthusiasm, 
shouted the words of Isaiah, " Ho, 
every one that thirsteth, come ye 
to the waters," and, " With joy 
shall we draw water from the wells 
of salvation." This was at once 
commemorative of the waters that 
gushed from the rock when they 
dwelt in tabernacles in the wilder- 
ness, and it was also a prophecy 
of the gift of the Holy Ghost 
in his sanctifying influences. It 
is thought that no water was 
drawn on the eighth day, and that 
Jesus made up for it by this 
announcement, while others think 
water was drawn as usual and 
that Jesus addressed the proces- 
sion as they came into the temple. 
We have here the authority of 
Jesus for finding types of holiness 
in Old Testament usages. 

38. He that belie yeth.— The gift 
of the Holy Ghost comes through 
faith. As the scripture hath 
said. — He no doubt refers to the 
scriptures read in connection with 
the ceremony of pouring out the 
water. (See v. 37, note. ) Out of his 
belly shall flow rivers. — We be- 
lieve this refers to the Holy Ghost 



78 JOHN. 



scripture hath said, r out of his belly shall 40. f Many of the people therefore, when 
flow rivers of living water. j they heard this saying, said, Of a truth this 

39. s But this spake he of the Spirit, which is u the Prophet, 
they that believe on him should receive: for 41. Others said, x This is the Christ. But 
the Holy Ghost was not yet given; because some said, Shall Christ come y out of Galilee ? 
that Jesus was not yet t glorified. 42. z Hath not the scripture said, That 



r Prov. IS : 4 ; Isa. 12 : 3 ; 44 : 3 ; John 
4: 14. 

s Isa. 44 : S ; Joel 2 : 2S ; John 1G : 7 ; Acts 
2 : 17, 33, 38. 1 John 12 : 1G ; 1G : 7. 

received as a special second bless- 
ing. (1) Those who received the 
Holy Ghost at pentecost had be- 
lieved on Christ at or before the 
time of this feast. They were 
already in a regenerated state. 
"The Spirit was always in the 
Church, individuals were always 
regenerated; but the prophecy of 
Joel was not yet fulfilled" (Cum- 
ming). (2) Terse 37 refers to the 
experience of regeneration, where- 
by a believer through the new 
spiritual life has an appetite for 
righteousness such as the unre- 
newed man has not. (Matt. 5: 6. ) 
So apparent is it, that commen- 
tators who do not accept the theory 
of the second blessing admit that 
verses 37 and 38 express two states 
of experience. One speaks of 
satisfaction in Jesus, the other of 
the fulness of the blessing. (Rom. 
15: 29.) 44 Verse 38 can in no case 
serve to explain the idea of verse 
37, for there is between the two, 
not a relation of explanatory repe- 
tition, but a relation of distinctly 
marked advance " (Godet). It was 
to be the portion of all believers, 
cleansing from all sin (Acts 15: 9), 
and empowering for all service 
(Acts 1: 8). Limited, under the 
old dispensation, to a few prophets 
and kings, it was in the new dis- 
pensation to be the privilege of all. 



u Deut. 18 : 15, 18 ; John 1 : 21 ; 6 : 14. 

x John 4 : 42 ; 6 : G9. y John 7: 52 ; 1: 46. 

z Ps. 132 : 11 ; Jer. 23 : 5 ; Mic. 5 : 2 ; 
Matt. 2:5; Luke 2 : 4. 

(Joel 2: 28.) It should be in 
abundance,— rivers, — and it should 
be living, not stagnant, water. 

39. This spake he of the Spirit. 
— The Spirit and Word are both 
symbolized by water in the Bible. 
The Spirit is always symbolized 
by running water. This is the same 
river seen in the vision of Ezekiel. 
(Ezek. 47: 1-12.) Should receive. 
— " Were to receive " (Eev. Yer. ). 
Given. — This word was supplied 
by the translators to complete the 
sense, as they thought. It simply 
means that the fulness of the dis- 
pensation of the Holy Ghost had 
not yet come. Acts 1 and 2 are a 
commentary on the whole passage. 
Jesus was not yet glorified.— 
After he was glorified by suffering 
death and resurrection, then he 
sent the promised Comforter to 
take his place. (John 14: 16, 17; 
16: 7.) 

40. Many of the people.— 

"Some of the multitude" (lie v. 
Yer.). This shows the power of the 
words of Jesus upon men's hearts. 
We are sure he gives great power to 
affect some hearts when we preach 
on the baptism of the Holy Ghost. 
The Prophet.— Deut. 18: 15; John 
6: 14; 1: 21. 

41. Shall Christ ["What, doth 
the Christ," Kev. Yer.] come out 
of Galilee i — The Jerusalem Jews 



CHAPTER VII. 



79 



Christ cometh of the seed of David, and out 
of the town of Bethlehem, a where David was ? 

43. So b there was a division among the 
people because of him. 

44. And c some of them would have taken 
him ; but no man laid hands on him. 

45. Tf Then came the officers to the chief 
priests and Pharisees ; and they said unto 
them, Why have ye not brought him ? 

a 1 Sam. 16 : 1, 4. b John 7 : 12 ; 9 : 16 ; 

10 : 19 — c V. 30 d Matt. 7 : 29. 

looked with contempt on the Gali- 
lean Jews. The same caste spirit 
now too much prevails in the 
Church. The Holy Ghost is the 
best leveller of caste distinctions. 

42. Hath not the scripture said. 
— Ps. 132 : 11 ; Jer. 23 . 5 ; Mic. 
5 : 2 were the passages of their 
scripture to which allusion is made. 
They had the scripture correct, 
but something more is needed 
— candor, an unprejudiced mind. 
They chose not to remember that 
he was born in Bethlehem but had 
to flee to Egypt, and had settled in 
Galilee on his return. Herod had 
killed enough children in Bethle- 
hem for them to have remembered. 
It was just like the misrepresenta- 
tions that holy men meet in these 
days. 

43. There was a division . • . 
because of him. — Even Christ, the 
absolutely Holy One, made a divi- 
sion by his preaching, so that the 
objection that holiness preachers 
make a division by their preaching 
applied to Christ as much. There 
are many instances when, if preach- 
ing does not make a division, it is 
not the preaching of the gospel. 
Notice, this was the result of the 
first sermon of Christ on the ful- 
ness of the Spirit. Such sermons 
have been the occasion of division 
more or less ever since. 



46. The officers answered, d Never man 
spake like this man. 

47. Then answered them the Pharisees, Are 
ye also deceived ? 

48. e Have any of the rulers or of the Phari- 
sees believed on him ? 

49. But this people who knoweth not the 
law are cursed. 

50. Nicodemus saith unto them, (fhe that 

e John 12 : 42 ; Acts 6:7; 1 Cor. 1 : 20, 
26 ; 2 : 8. / John 3 : 2. 

45. The officers. — They who 
preserved order about the temple. 

46. Never man spake like this 
man. — "Never man so spake" 
(Rev. Ver.). And the world has 
for nineteen centuries rendered 
the same verdict. He spake won- 
derful words of life. 

47. Deceived. — " Led astray" 
(Rev. Ver ). 

48. Have any of the rulers . . . 
believed on him 1 — Here is a great 
fact: the basis of popular religion 
is to follow the creed of the rulers 
and upper crust of society. Many 
still suppose that what church 
officials and ecclesiastics believe 
must necessarily be right because 
they think so. A religion that is 
founded on the opinions of men 
is a poor thing. How few seek to 
square their religion by the Bible ! 
How many mould their religion 
by the opinions of those in of- 
fice! 

49. Who knoweth not the law 
are cursed. — The Pharisees de- 
spised the common people because 
they had not studied the exposi- 
tions of the law by the learned 
rabbis. We find some to-day who 
despise the religious experience of 
people who have not studied theol- 
ogy, Greek, and Latin. 

50. By night.— u Before " (Rev. 
Ver.). Nicodemus had not forgot- 



80 



JOHN. 



came 4 to Jesus byuigkt, being one of them,) 

51. Doth our law judge any man, before 
it hear him, and know what he doeth ? 

52. They answered and said unto him, Art 
thou also Of Galilee ? Search, and look : for 
h out of Galilee ariseth no prophet. 

4 Gr. to him. g Deut. 1 r 17; 17: 8, etc.; 

19: 15. h Isa. 9: 1,2; Matt. 4 : 15; John 

1 : 46 ; 7 : 41. 

ten the sermon on the new birth, 
and now he speaks in defence of 
this sermon on the fulness of the 
Spirit. 

51. Before it hear hiin, —"Ex- 
cept it first hear from himself" 
(Rev. Yer.). 

52. Art thou also of Galilee % — 

This was a personal fling, such as 
men indulge in when they are short 
of argument. Out of Galilee aris- 
eth uo prophet. — Had they for- 
gotten Jonah, who was from Gath- 
hepher of Galilee? (2 Kings 14: 
25.) Men will pervert the truth 
when pressed hard and when they 
cannot furnish argument. 

53. Every man went unto his 
own house. — Except Jesus; he 
had no house. The first verse of the 
next chapter tells where he went. 
This verse;should have commenced 
the next chapter. The word of 
Xicodemus finished the contro- 
versy. Happy the man who knows 
how and when to speak the right 
words. Again the despised Xaza- 
rene has worsted his enemies. 

CHAPTER VHL 
God Requires a Life free from 
Six, 1-11 — The Light of Holi- 
ness is Jesus, ix whom we are 



53. And every man went unto his own 
house. 

CHAPTER VIII. 

JESUS a went unto the mount of Olives. 
2. And b early in the morning he came 
again into the temple, and all the people 

a Matt. 21 : 1 ; Mark 11:1; 13:3, Luke 

19 : 37. b John 4 • 34 • Eccles. 9: 10; Jer. 

25: 3; 44: 4: Luke 21 : 37. 



unto the mount of Olives. — This is 
in contrast to the last verse of the 
previous chapter. It shows that, in 
the earthly humiliation of Jesus, 
while others had homes, he had 
none. He spent his hours of rel- 
axation on the mountain top in 
prayer and meditation, — a sugges- 
tive lesson to his servants. Vaca- 
tion ought to be a season given 
to much prayer and meditation. 
Christ, as far as we know, never 



to Walk Without Sin (1 John 
1: 5-7), 12, 13 — Carnality is 
Severe in its Judgment of 
Holiness, 14-20 — We Must be 
Delivered from our Sins be- 
fore we Die, 21-29 — Those 
who Believe in Christ are In- 
vited to Perfect Soul Lib- 
erty, 30-36 — Church Member- 
ship Xot Enough to Insure 
Salvation, 37-43 — Opposition 
to the Truth is of the Devil, 
44-47 — The Pattern of Holi- 
ness was Grievously Slan 
dered by a wlcked church; 
History often Kepeats itself, 
48-53 — Holiness is Direct in 
Rebuking Sin and Must Ex- 
pect the Attack of Carnal- 
ity, 54-59.* 

1. ["But," Rev. Yer.] Jesus went 



* Most of the scholars think this event of the woman taken in adultery was not written 
by John, but was a tradition of the early Church, which was inserted here, which we think 
quite probable. 



CHAPTER VIII. 



81 



came unto him ; and lie sat down, and taught 
them. 

3. And the scribes and Pharisees brought 
unto him a woman taken in adultery ; and 
whan they had set her in the midst, 

4. They say unto him, Master, this woman 
was taken in adultery, in the very act. 



c Lev. 20 : 10 ; Dent. 22 : 22. 



5. c Now Moses in the law commanded us, 
that such should be stoned: but what Bayesl 
thou? 

G. This they said, d tempting him, that they 
might have to accuse him. But Jesus stooped 
down, and with his finger wrote on the ground, 
as though he heard them not. 



d Matt. 19 : 3 ; Luke 10 : 
1 Cor. 10 : 9. 



11 : 53, 



spent a night in the city of Jerusa- 
lem in all his visits there. It is 
thought from the fact that this is 
the only place where John men- 
tions the Mount of Olives, and as 
the other evangelists mention it as 
his retiring place nights during 
the last week of his life, that this 
event before us took place during 
that last week. 

2. Early in the morning. — 
This was the next day after the 
events of the last chapter. 

3. Brought unto him a woman. 
— Verse 6 tells why 'they brought 
her. Set her in tiie midst, — They 
proposed to make her the medium 
through which they made their at- 
tack upon Jesus, thus putting her 
in this public position of shame. 
It aroused all the pity and indigna- 
tion of Jesus. As he claimed to 
be the Messiah, and one of the of- 
fices of the Messiah was that of 
judge, they had a plausible pretext 
for bringing her to him. 

4. In the very act. — u The man 
was equally amenable under the 
Mosaic law to the death penalty 
(Lev. 20: 10; Deut. 22: 22), but 
the man they had let go ; for then, 
as now, society punished the guilty 
woman, but not the guilty man" 
(Abbott). 

5. What sayest thou I — " What 
then sayest thou of her?" (Rev. 



Yer.) They here set a trap. If he 



condemned her he would not only 
forfeit the favor of the sinners and 
common people, to whom he had 
been showing favor, who would 
consider him harsh, but he also 
would lay himself liable to arrest 
by the Romans, for the Romans 
had taken from the Jews the power 
of judging and condemning to 
death. On the other hand, if he 
allowed her to go free, he would 
also seem to set aside the law of 
Moses, and become himself an in- 
dorse! of this especially gross sin, 
and would lose his claim upon men 
as the Messiah. 

6. With his finger wrote on the 
ground. — The only time it is re- 
corded that he ever wrote any- 
thing. As the world's greatest 
leader of men, it is remarkable that 
he left nothing written. "(1) 
Since Jesus Christ never wrote but 
once that we hear of, in his whole 
life; (2) since he did it only in 
the dust; (3) since it was only to 
avoid condemning a sinner; and 
(4) since he would not have that 
which he wrote so much as known ; 
let men learn from hence never to 
write but when it is necessary or 
useful; to do it with humility and 
modesty; and to do it on a prin- 
ciple of charity. How widely does 
Christ differ from men ! He writes 
his divine thoughts in the dust; 
they wish to have theirs cut in 



82 



JOHN. 



7. So when they continued asking him, he i 
lifted up himself, and said unto them, e He 
that is -without sin among you, let him first 
cast a stone at her. 

8. And again he stooped down, and wrote 
on the ground. 

9. And they which heard it, f being con- 
victed by their own conscience, went out one 
by one, beginning at the eldest, even unto the 

e Bent. 17 : 7 ; Rom. 2 : 1. 
/ Rom. 2 : 22 

marble and engraved upon brass" 
(Quesnel). What lie wrote will 
always be unknown. Perliaps lie 
wrote her sentence, which, by re- 
pentance, could easily be effaced. 
Num. 5: 23 shows that it was 
customary to write such sentences 
in a book. At any rate, it had a 
tendency to confuse them. Guilt 
is easily confused. As though he 
heard them not. — These words 
are in italics, to show that they 
were inserted by the translators 
and were not in the original. Had 
they been they would imply that 
he practised deceit. 

7. They continued asking him. 
— They thought they had caught 
him in their net, and hence pressed 
their questions. He that is with- 
out sin among- you. — Their law 
did not allow the woman to be 
punished except the husband him- 
self were guiltless. The law of 
Moses required that the witnesses 
must cast the first stone in carry- 
ing out the death sentence. (Deut. 
17 : 5-7. ) It was a very adulterous 
age, as we may see by certain 
passages. (See Matt. 12: 39.) He 
puts the responsibility upon them. 
As is usual in such cases, they were 
very forward to condemn their 
own sins in others. 

8. ["With his finger," Rev. 



last : and Jesus was left alone, and the 
woman standing in the midst. 

10. When Jesus had lifted up himself, and 
saw none but the woman, he said unto her, 
Woman, where are those thine accusers ? 
hath no man condemned thee ? 

11. She said, No man, Lord. And Jesus 
said unto her, g Neither do I condemn thee: 
go, and h sin no more. 

g Luke 9 : 56 ; 12 : 14 ; John 3 : 17. 
h John 5 : 14, 

Ver.] wrote on the ground. — 

He took his eyes off them, and al- 
lowed conscience to do its own 
work without further embarrass- 
ment from his gaze. He had mercy 
even when severe. 

9. Being convicted by their 
own conscience. — These words are 
omitted in the Revised Version. 
["Where she was," Rev. Ver.] 
standing in the midst. — The 
Revised Version omits " standing." 
She was standing on the spot that 
had been the midst of the circle of 
accusers. 

10. And saw none but the wo- 
man. — Omitted in the Revised 
Version. "Two things were here 
left alone together — misery and 
mercy" (Augustine). Those thine 
accusers. — kt They " (Rev. Ver ). 
Hath no man condemned ! — *' Did 
no man condemn ? " (Rev. Ver. ) 

11. Neither do I condemn thee. 
— Not that he approved of her sin, 
for he tells her to go and sin no 
more. But he does not condemn 
her to death. He still grants her 
space for repentance, and suspends 
the punishment, just as he does 
still for the sinner. Go. — "Go 
thy way from henceforth" (Rev. 
Ver.). And sin no more. — The 
object of mercy is to induce men 
to leave off their sinning, not to 



CHAPTER VIII. 



83 



•12. % Then spake Jesus again unto them, j k Thou bearest record of thyself; thy record 
saying, i I am the light of the world : he that is not true. 

followeth rue shall not walk in darkness, but , 14. Jesus answered and said unto them, 
shall have the light of life. Though I bear record of myself, yet my record 

13. The Pharisees therefore said unto him, ! is true : for I know whence I came, and 



i John 1 : 4, 5, 9 ; 3 : 19 ; 9 : 5 ; 

encourage them in it. Christ is 
still telling men to cease sinning. 
Lest some one may endeavor to 
ward off the force of this command 
to live without committing sin, we 
would say that if this be only a tra- 
dition and not a real part of the 
Gospel of St. John, yet it was a 
tradition that the early Church ac- 
cepted, and hence they believed in 
a life of freedom from commission 
of sin. Moreover, Christ said the 
same thing to the man whom he 
healed. ( John 5 : 14. ) Here we 
have finely shown the treatment 
that Christians should extend to 
the fallen. 

12. I am the light of the world. 
— He said this in the treasury of 
the temple (v. 20). It is uncertain 
when he said this. Some think it 
was spoken in the evening of the 
great day of the feast, when the 
great candelabra which stood in 
the centre of the court of the 
women were lighted. This illumi- 
nation was intended to commemo- 
rate the pillar of fire that led their 
fathers in the wilderness. It was 
celebrated at the feast of taber- 
nacles and it illuminated the whole 
city. Others think that after dis- 
missing the woman he used the 
rising sun to call attention to him- 
self as the true light of the world. 
This declaration is in harmony 
with Johnl: 4; 9: 5. Xo need 
to go to science, philosophy, hu- 
man speculations, or culture, to get I 



12 : 35, 36, 1G. k John 5 : 31. 

light on the great questions of life 
and eternity. All light is but an 
emblem of what he is to the soul. 
All that the sun is (and more) to 
the earth, he is to the soul. Shall 
not walk in darkness. — If any 
man determines to accept the life 
of Jesus as his pattern of holiness, 
and obey his precepts, he will enter 
the path of the just, which is one 
of increasing light. (Pro v. 4: 18; 
John 7 : 17. ) People who are in the 
dark are those unwilling to submit 
to Christ. Submitting fully to 
Christ is the walking in the light 
with the blessed result of heart 
purity, as taught in First John, 
first chapter. Light of life. — 
Jesus calls himself, also, the 
"bread of life," and "water of 
life"; and, in short, he is all that 
the soul needs for spiritual life. 
All prophets and good men are but 
reflectors of Jesus, the real light. 
Every sincere man is willing to be 
a follower of Jesus, because Jesus 
is worthy in his character to be 
followed. 

13. Thou bearest record [" wit- 
ness," Rev. Ver.] of thyself.— 
They opened the old controversy 
of John 5: 31. They had been 
thinking and studying his claim of 
Messiahship since then, and now 
think to vanquish him by reject- 
ing his testimony concerning him- 
self. 

14. For I know whence I came, 
and whither I go.— He shows 



84 



JOHN. 



whither T go ; but 1 ye cannot tell whence I 
come, and whither I go. 

15. m Ye judge after the flesh ; n I judge no 
man. 

16. And yet if I judge, my judgment is 
true : for o I am not alone, but I and the 
Father that sent me. 

I See John 7: 28; 9: 29. m John 7: 24. 

n John 3 : 17 ; 12 : 47 ; 18 : 36. 
o John 8 : 29 ; 16 : 32. 

that with ordinary mortals testi- 
mony to their origin, state, and 
final destiny is not reliable, as lie 
said. (John 5: 31.) But with him 
it was reliable, for he knows all 
things, and his own relations to 
God and man, to time and eternity. 
Ye cannot tell. — Because they 
had not spirituality. The light 
had shone on them in vain. They 
had not followed it, hence he was 
nothing of blessing to them. 

15. Ye judge after the flesh. — 
The " flesh" here means "inbred 
sin." The natural man bases his 
estimate of Christ and the Chris- 
tian life after the dictates of cor- 
rupt nature. Inbred sin hates 
spirituality and holds it in con- 
tempt. Criticism of holiness comes 
from an evil heart, not from an 
acute mind. "With a less carnal 
heart the Jews would have dis- 
cerned in Jesus, under the covering 
of the flesh, a being of higher na- 
ture" (Godet). I judge no man. 
— See next verse. 

16. And yet. — " Yea and ' ' 
(Rev. Yer.). If I judge. — This, 
in our version, seems a contradic- 
tion to the preceding verse. lie 
means to say, in the preceding 
verse, that he does not alone as a 
man judge them, but if he judges 
them at all it is in conjunction 
with his Father that he judges. 



17. p It is also written in your law, that 
the testimony of two men is true. 

IS. I am one that bear witness of myself, 
and q the Father that sent me beareth witness 
of me. 

19. Then said they unto him, Where is thy 
Father ? Jesus answered, r Ye neither know 

p Deut. 17: G; 19: 15; Matt. 18 : 16; 
2 Cor. 13: 1 ; Heb. 10 : 28. 

q John 5 : 37. r John 8 : 55 ; 16 : 3. 

But the Jews were judging him by 
their own private judgment with- 
out regard to the Father's opinion. 

IT. The testimony of two men is 
true. — A quotation from Deut. IT: 
6; 19: 15. Xotice, he does not say 
my law, but "your law." It was 
not his law in the same sense that 
it was theirs. They were subjects 
to it. He was the giver of it, who 
kept it because it was given by 
him. 

18. That hear witness of my- 
self. — He bore witness both by 
his testimony and life. Here we 
have an example in the perfect 
pattern for testifying of what we 
are by the grace of God. The 
Father . . . beareth witness.— 
The testimony of Christ and his 
Father was sufficient according to 
their own law to establish his 
divinity. The Father testified 
twice by a voice from heaven 
(Matt. 3: IT; John 12: 28), through 
prophets and angels, by miracles, 
and through that deeply pervading 
spiritual power which ever accom- 
panied the Son. 

19. Where is thy Father ! — A 
question asked in derision. He 
had told them many times that 
God was his Father. Ye neither 
know me, nor my Father. —We 
see here that it is possible to know 
all about the Bible and the exter- 



CHAPTER VIII. 



85 



me, nor my Father : b if ye had known me, 
ye should have known my Father also. 

20. These words spake Jesus in t the 
treasury, as he taught in the temple : and u no 
man laid hands on him; for vhis hour was 
not yet come. 

21. Then said Jesus again unto them, I go 
my way, and w ye shall seek me, and x shall 
die in your sins : whither I go, ye cannot 
come. 

22. Then said the Jews, Will he kill him- 
self ? because he saith, Whither I go, ye can- 
not come. 

s John 14 : 7. 1 Mark 12 : 41. u John 

7 : 30. v John 7 : 8. w John 7 : 34 ; 13 : 

33. x John 8 : 24 - y John 3 : 31. 

nals of religion and yet not know 
God. u How many baptized per- 
sons comprehend what St. Paul 
said of the inner witness of the 
Spirit? " ( Godet. ) Ye should hare 
known my Father. — Christ is the 
only way to a knowledge of God. 

20. Spake Jesus. — ' ' Spake he ' ' 
(Rev. Yer.). In the treasury.— 
The place where were kept the 
thirteen chests in which the 
people deposited their money for 
the maintenance of the temple 
worship. His hour was not yet 
come. — Or, in other words, he 
did not yet allow them to take him, 
which he filially did. His was a 
voluntary sacrifice. (See John 7: 
30.) 

21. My way. — Rather, 14 away," 
instead of 4 ' my way. ' ' Die in your 
sins. — " Sin" (Rev. Yer.). They 
should die in their sin of rejecting 
Christ. Every soul that dies in 
that sin cannot dwell in heaven. 

22. Will he kill himself? — 
They now understood him to speak 
of his death. 

23. Of this world ; I am not of 
this world. — Here we have the 
distinction between worldliness and I 



23. And he said unto them, y Ye are from 
beneath ; I am from above : z y e are of this 
world ; I am not of this world. 

24. a I said therefore unto you, that ye 
shall die in your sins : b for if ye believe not 
that I am he, ye shall die in your sins. 

25. Then said they unto him, Who art 
thou? And Jesus saith unto them, Even the 
same that I said unto you from the beginning. 

2G. I have many things to say and to judge 
of you : but c he that sent me is true ; and 
d I speak to the world those things which I 
have heard of him. 

3 John 15 : 19 ; 17 : 1G ; 1 John 4 : 5. 

a John 8 . 21. b Mark 16 : 16. 

c John 7 . 28. d John 3 : 32 ; 15 : 15. 

other worldliness clearly defined. 
To be " from beneath" (hell), "of 
this world," and "children of the 
devil," are all the same experience. 
Here we learn that worldliness is a 
mark of a child of the devil, even 
if it be in a church member, for 
these Jews were church members. 

24. If ye believe not. — Belief 
is here used in the sense of accept- 
ing Christ as explained in John 1 : 
12. It does not mean mere intel- 
lectual disbelief, but it means that 
state of heart that rejects Christ. 
I am he. — The pronoun "he" is 
supplied by the translators. It is 
not in the original. Christ said 
here, "That I am." This is the 
title which God gives himself in 
Exod. 3: 14. Thus Christ says to 
them that he is God. 

25. Even the same that I said 
unto yon from the beginning.— 
It was of no avail for them to seek 
new proof of his divinity. He had 
told them enough all the way along 
to win their belief. 

26. I have many things to say. 
— He had many things to say con- 
cerning them based on his private 
judgment concerning them, but he 



86 



JOHX. 



27. They understood not that he spake to 
them of the Father. 

28. Then said Jesus unto them, When ye j 
have e lifted up the Son of man, f then shall 
ye know that I am he , and g that 1 do nothing 
of myself; but has my Father hath taught 
me, I speak these things. 

29. And i he that sent me is -with me : 
j the Father hath not left me alone ; k for I 
do always those things that please him. 



30. As he spake these words, many be- 
lieved on him. 

31. *~ Then said Jesus to those Jews which 
believed on him, If ye continue in my word, 
then are ye my disciples indeed ; 

32. And ye shall know the truth, and mthe 
truth shall make you free. 

33. They answered him, n We be Abraham's 
seed, and were never in bondage to any man : 
how sayest thou, Ye shall be made free ? 



e John 3 : 14 ; 12 : 32. f Rom. 1 : 4. ! I John 7 : 31 : 

g John 5 : 19, 30. h John 3 : 11. i John 1 6 : 14, 18, 22 ; S 

14; 10. j V. 16. k John 4: 34; 5: 30; G: 38. j n Lev. 25 : 42 



10: 42; 11 : 43. m Rom. 

2 ; Jas. 1 : 25 ; 2 : 12. 
; Matt. 3:9; John 8 : 39. 



says only those things which the 
Father had commissioned him to 
say. 

27. They understood not. — 

Stupidity. There is much stupidity 
connected with unbelief. 

28. When ye have lifted up. — 
When they had crucified him. 
Shall ye know. —The crucifixion, 
with all its attendant circumstan- 
ces, would convince them that he 
was divine. 

29. I do always those thing's 
that please him. —This is the 
reason the Father was ever with 
him. If we do the things that 
please God, (and we can,) we shall 
have the same Father with us 
always to guide and give us power 
in all that we do. 

30. Many believed on him. — 
These statements of Christ were 
accepted, and he was received by 
them. (Johnl: 12.) This teaches 
us that positive assertion of the 
truth will be so used by the Spirit 
as to cause some to believe. 

31. Believed on him.— "Had 
believed on him" (Rev. Ver.). 
They had already become the sons 
of God according to John 1: 12. 
If ye continue. — " If ye abide' 1 
(Rev. Ver.). It is not enough to 



be converted; we must abide. We 
must go on to full salvation from 
all sin as the Spirit leads us, or fall 
away. My disciples. — The word 
" disciple" means " a learner." A 
soul who has believed on Jesus now 
enters his school to learn the truth 
by heart acquisition. He does not 
know all the truth at once or get 
all the experience when he begins; 
it comes only in abiding in the 
truth. 

32. And ye shall know the 
truth, and the truth shall make 
you free. — As we see by the next 

verse, they resented the implication 
that they did not possess full salva- 
tion, just as some believers do in 
our day. Notice, he was speaking 
of complete deliverance from all 
sin to those who had already 
believed on him for regeneration. 
(See vs. 30, 31.) When we deter- 
mine to harmonize with all the 
truth and will of God concerning 
us, we are brought to that place 
where God can consistently cast 
out all sin ; and thus the truth is 
the instrument to us of complete 
emancipation from all sin. Man- 
kind are by nature in the terrible 
slavery of sin. " This law [of sin] 
belongs to human nature; it is 



CHAPTER VIII. 



87 



34 Jesus answered them, Verily, verily, I 
say unto you, o Whosoever comniitteth sin is 
the servant of sin. 

35. And P the servant abideth not in the 
house for ever : but the Son abideth ever. 

o Rom. 6 : 16, 19, 20 ; 2 Pet. 2 : 19. 
p Gal. 4 : 30. 

equally operative in Jew and Gen- 
tile, in church members and men 
of the world. Every sin helps to 
weld a chain" (Abbott). What 
kind of a freedom is it to live with 
any sin in us? The convict may 
be at liberty from prison, but if he 
has the chains still on him he is 
not yet free Pardon does not give 
perfect freedom. Until all sin is 
removed there is not perfect liberty. 
Any other liberty, except freedom 
from all sin, is a tied-up liberty. 

33. Were never in bondage. — 
They did not take it in the spirit- 
ual sense in which he spoke it. 
But they told a lie even in the 
sense which they did mean, for 
they were then under bondage to 
the Romans. People to-day often 
turn off the statement of their 
bondage to sin with the same false 
denial. 

34. Whosoever comniitteth. — 

"Every one that comniitteth" 
( Rev. Yer. ) . The servant of sin. — 
"The bondservant" (Rev. Yer.). 
There is a tacit idea that if a 
person is once converted and 
joins the church he may sin and 
still be a child of God; but Jesus 
gives no such license. (See Rom. 
6: 16-20.) Every man that com- 
mits sin is a sinner, and every 
sinner is a slave. 

35. Abideth not in the house 
for ever. — See a similar figure 
in Heb. 3: 2-6. There is also 



36. q If the Son therefore shall make you 
free, ye shall be free indeed. 

37. I know that ye are Abraham's seed ; 
but r ye seek to kill me, because my word hath 
no place in you. 



q Rom. 8:2; Gal 5: 1. 
r John 7 : 1 ( J ; 8 : 40. 

evidently a reference to Abraham 
sending away Ishmael. (Gen. 21: 
10-14.) Paul also refers to the 
same in a spiritual sense. (Gal. 4: 
21-31.) The sinner, even if he be 
in the visible church as Ishmael 
son of the bondwoman was, and as 
these wicked Jews were, can 
never inherit the heavenly abode. 

36. Ye shall be free indeed. — 
It is not an imputed or make- 
believe freedom. There is no 
such thing as imputed holiness 
and freedom from sin ; but it means 
"free indeed. " "Being made 
free from all guilt and sin, ye 
shall abide in the house of God 
forever" (Wesley). And none 
others will abide there. (Ps. 15.) 
"Christ came to announce the 
year of jubilee, the day of redemp- 
tion, the salvation of God, and, 
by striking at the root of sin in 
the heart, to deliver all who would 
hear him" (J. P. Thompson). 

37. I know that ye are Abra- 
ham's seed. — They belonged to 
the outward Church by birth, 
being the children of Abraham; 
but the real meaning of the cove- 
nant made with Abraham (Gen. 
12: 1-3; 17: 4-8) was to the real 
spiritual Church. Here Christ 
plainly divides the visible Church 
into the carnal and the spiritual. 
But. — 11 Yet" (Rev. Ver.). Ye 
seek to kill me. —By this murder- 
ous purpose of heart they showed 



88 



JOHN. 



3S. s I speak that which I have seen -with ! 40. x But now ye seek to kill me, a man 
my Father : and ye do that which ye have that hath told you the truth, y which I have 
seen with your father. J heard of God : this did not Abraham. 

39. They answered and said unto him. ; 41. Ye do the deeds of your father. Then 
t Abraham is our father. Jesus saith unto said they to him, We be not born of fornica- 
them, u If ye were Abraham's children, ye tion ; z we have one Father, even God. 
would do the works of Abraham. 42. Jesus said unto them, a if God were 



5 John 3 : 32 ; 5 : 19, 30 ; 14 : 10, 24. 

/ Matt. 3:9; John 8 : 33. 

if Rom 2 : 28 ; 9 : 7 ; Gal. 3 : 7, 29. 

that they did not belong to the 
real spiritual Church. He thus 
proves, with them for an illustra- 
tion, the assertions of verses 34 and 
35. Hath no place in you.— 
"Hath not free course in you" 
(Rev. Ver. ). Here the Revised 
Version means more than the re- 
ceived text. His word made no 
progress in them. Having been 
untrue to their light, the word of 
God went no further in their 
experiences. Those who oppose 
the same gospel of perfect free- 
dom to-day are those in whom the 
word of God is bound. 

38. I speak that. - "I speak 
the things" (Rev. Ver.). That 
which ye have seen. — " The 
things which ye heard*' (Rev. 
Ver. ). The Revised Version cor- 
rects a mistranslation here and 
more clearly brings out the con- 
trast. Jesus saw his Father: the 
Jews did not see but only heard 
their father; it is for the interest 
of Satan to keep out of sight and 
only be heard. Every man is an 
imitator either of God or Satan. 
It is worthy of notice that God 
and Satan are both fathers, and 
therefore Satan is a person as is 
God, for both are mentioned in 
like terms. 

39. Ye would do the works of 
Abraham. — Our works will prove 



x v. 37. y V. 26. 

z Isa. 63 : 16 ; 64 : 8 ; Mai. 1 : 6. 
a 1 John 5 : 1. 

what our nature is and whether 
we are of God or Satan. They did 
not manifest the spirit or virtues 
of Abraham. Xotice, he used 
" seed" in the thirty-seventh verse, 
because physically they were de- 
scendants of Abraham, but he uses 
the word "children" here to show 
that they were not spiritual de- 
scendants of Abraham. This same 
test will apply to-day, and our 
works will show whether we be- 
long to the real Church of Christ 
or only to the visible Church. 
They prided themselves on Abra- 
ham just as some do to-day on 
being the descendants of early 
Methodism or the Puritans, which 
is only a reflection on us if we are 
not like them. 

40. Ye seek to kill me. — Be- 
cause he told them the truth. 
Truth-tellers are ever unpopular. 
This is the reason holiness is not 
more popular, — it speaks plainly 
to men of sin. This did not 
Abraham. — Abraham rejoiced to 
see the day of Christ, and was 
glad (v. 56). These professed 
children of Abraham, on the con- 
trary, wished to kill him. 

41. Ye do the deeds [" works," 
Rev. Ver.] of your father.— 
Every man is doing the works 
either of God or Satan (v. 39), 
for he possesses the nature of 



CHAPTER VIII. 



89 



your Father, ye would love me r b f or 1 pro- 
ceeded forth and came from God ; c neither 
came I of myself, but he sent me. 

b John 16 : 27 ; 17 : 8, 25. 
c John 5 : 43 ; 7 : 28, 29. 

his parent. We be not born of 
fornication, — They were the 
pure race of Abraham, with no 
mixture of blood with other na- 
tions. We have one Father, 
even God. — They now put their 
claim higher and claim the God 
of Abraham for their father. No 
one can claim God through his 
parents. He must be born again 
in order to have the divine nature. 

42. Ye would love me. — Every 
spiritual man recognizes spirit- 
uality in others. Had they been 
spiritual they had not crucified 
Christ, for the inner sense of 
spirituality would have responded 
to him. Carnality ever persecutes 
spirituality and calls it fanaticism. 
For. — He gives the reason why 
the spiritual-minded would love 
Jesus. Christ came to do the 
will of God, and all who are intent 
on do ii1 g that will are in unison 
with him. 

43 Because ye cannot hear my 
word. — The ear of carnality is 
^oo dull to hear spiritual things; 
hence it is continually misunder- 
standing and misrepresenting holy 
people. 

44. Ye are of your father the 

devil. — The term ki devil " means, 
44 the slanderer." Their misrepre- 
sentations of Christ proved their 
origin to be from the slanderer. 
Christ traces evil deeds back to the 
devil. He ruined the first pair by 
basely slandering the divine One. 



43. d Why do ye not understand my speech? 
even because ye cannot hear my word. 

44. e Ye are of your father the devil, and 



d John 7 : 17. 

e Matt. 13 : 38 ; 1 John 3 : 8. 

44 This verse is one of the most deci- 
sive testimonies for the objective 
personality of the devil. It is quite 
impossible to suppose an accommo- 
dation to Jewish views, or a meta- 
phorical form of speech, in so 
solemn and direct an assertion as 
this" (Alford). The devil is not 
an evil principle, for these Jews 
were not evil principles but evil 
people, and their spiritual father 
was hence a person and not an 
idea. The lusts of your father. — 
Now we know what the works of 
the devil are that Christ came 
to destroy. They are all kinds of 
sin, — lusts in their workings in 
men. Ye will do. — "It is your 
will to do" (Rev. Yer.). He who 
has a will to commit sin is a 
child of the devil. Sin is a pur- 
pose of the will to obey the devil 
instead of God. He was a mur- 
derer from the beginning'. — II e 
destroyed the first pure and holy 
pair, and endeavored to destroy 
Jesus, the second Adam, and is 
endeavoring to kill holy people. 
Abode not. — " Stood not" (Rev, 
Yer. ). The Revised Yersion brings 
out the real meaning. He fell 
from the truth. The devil is a 
backslider from the experience of 
perfect love. Because there is no 
truth in him. — Backsliding be- 
gins in the heart. The devil did 
not stand in the truth because the 
truth principle had gone from his 
heart. Of his own. — Out of his 



90 



JOHK 



the lusts of your father ye will do. He was a 
murderer from the beginning, and f abode not 
in the truth, because there is no truth in him. 
g When he speaketh a lie, he speaketh of his 
own : for he is a liar, and the father of it. 

45. And because I tell you the truth, ye 
believe me not. 

46. "Which of you convinceth me of sin ? 

/ Jude 6. g Acts 5:3; 13 ; 10 ; 2 Cor. 

11 : 3, 13, 15 ; 2 Thess. 2 : 9, 11 ; Rev. 12 : 9 ; 

own lying heart. Of it. — " There- 
of " (Rev. Yer.). The devil is the 
author of lying; it is one of the 
many works of the devil. 

45. I tell you ["say," Rev. Yer.] 
the truth. — They would believe a 
lie more readily than the truth 
because it harmonized with their 
lying natures. This is the reason 
false doctrines are so readily be- 
lieved without any evidence, while 
true doctrine must ever be main- 
tained by conflict. 

46. Which of you convinceth 
[*• convicteth," Rev. Yer.] me of 
sin? — Xone, for he was sinless; 
and as they could find no flaw in 
his character they were speechless. 
The ages since have returned the 
same verdict. His sinlessness was 
a proof of his divinity, but evil 
hearts accept no truth. If I say 
the truth. — The Revised Yersion 
omits "the." The idea is, if he 
had said the truth when he claimed 
to be sinless they should believe 
and accept him. 

47. Heareth God's words.— 
"The words of God" (Rev. Yer.). 
Here is given one of the marks of 
a Christian, — an eager reception of 
the word of God. He who does 
not have this thirst for the truth 
demonstrates, as did these Phari- 
sees, that he is not born of God. 



And if I say the truth, why do ye not believe 

me ? 

47. hHe that is of God heareth God's 
words : ye therefore hear them not, because 
ye are not of God. 

48. Then answered the Jews, and said unto 
him, Say we not well that thou art a Samari- 
tan, and i hast a de\il ? 



13 : 14. h John 10 : 27 ; 1 John 4 : 6. 

i John 7 : 20 ; 10 : 20 ; 8 ; 52. 

A Christian is ever open to convic- 
tion. 

48. Thou art a Samaritan.— 

When people cannot answer argu- 
ment they call names. The Samar- 
itans were the enemies of the Jews. 
They considered him an enemy to 
the Church because he told them 
the truth. Holiness ever receives 
similar treatment. Hast a devil. 
— They accused him of a bad spirit. 
True holiness will be so considered 
when it comes in contact with mere 
formal religion. 44 Calumny and 
reproach must be the recompense 
of those who stand up for the truth 
as it is in Jesus; and they may ex- 
pect to be called the enemies of 
mankind, of their country, nay, of 
the Church and religion; for the 
more they honor God, the more 
wicked men will dishonor them" 
(Scott). 

49. I have not a devil. — This 
was the most serious charge they 
could have made against him. 
Xotice the manner in which he 
met it: (1) by a simple denial; 
( 2) by great serenity. Let us take 
Christ as our example and be se- 
rene under false accusations. Call- 
ing us bad does not make us so 
any more than it did him. (See 1 
Pet. 2: 23.) Dishonour me. —By 
calling him devilish. 



CHAPTER VI II. 



91 



49. Jesus answered, I have not a devil ; but 
I honour my Father, and ye do dishonour me. 

50. And j I seek not mine own glory : there 
is one that seeketh and judgeth. 

51. Verily, verily, I say unto you, k If a 
man keep my saying, he shall never see death. 

52. Then said the Jews unto him, Now we 
know that thou hast a devil. 1 Abraham is 
dead, and the prophets ; and thou sayest, If a 
man keep my saying, he shall never taste of 
death. 

53. Art thou greater than our father 



j John 5 : 41 ; 7 : 18. k John 5 : 24 ; 11 ; 

26. 1 Zeeh. 1:5; Heb. 11 : 13. 

m John 5:31. 



50. There is one that seeketh 
and judgeth. — He was not trying 
to establish his own reputation or 
glory. God would do that. Let 
us leave our honor and reputation 
in the hands of God, as he did, and 
then let men call us what they 
may. This is entire consecration. 

51. If a man keep my saying. — 
He takes up the thought again of 
verse 31. To keep his word is to 
continue in it. We may backslide 
even after we have received the 
word into our hearts. Shall never 
see death. — The real death is that 
of the soul, in comparison with 
which death of the body is only a 
small thing in his estimation. 
(Matt. 9: 24.) He refers to soul 
death. The devil kills men; Christ 
is not a devil, for he gives life. 

52. Abraham is dead. — They 
thought Abraham had heard 
greater words than Christ ever 
uttered, and yet Abraham had died, 
and this assertion of Christ there- 
fore seemed absurd. " Their per- 
plexity was real, for the unspirit- 
ual never comprehend either 
spiritual natures or spiritual teach- 
ing" (Abbott). 

54. Honour. — 4 ' Glorify » ' (Ke v. 



Abraham, which is dead ? and the prophets 
are dead : whom makest thou thyself ? 

54. Jesus answered, m If I honour myself, 
my honour is nothing : n it is my Father th it 
honoureth me; of whom ye say, that he La 
your God : 

55. Yet o ye have not known him ; but I 
know him : and if I should say, I know him 
not, I shall be a liar like unto you : but I 
know him, and keep his saying. 

56. Your father Abraham p rejoiced to see 
my day : q and he saw it, and was glad. 

n John 5 : 44 ; 16 : 14 ; 17 : 1 ; Acts 3 : 13. 

o John 7 : 28, 29. p Luke 10 : 24. 

q Heb. 11 : 13. 



Yer.). My Father that honour- 
eth. — " Glorifieth " (Rev. Yer.). 
He left his reputation in his 
Father's hands. (See v. 50.) Of 
whom ye say. — It was merely a 
say so, profession, for they did not 
obey him as God. 

55. If I should say, I know him 
not, I shall be a liar. —If we, 
through a false humility, den} 7 
what God has done for us, we are 
liars. We may sometimes do it by 
silence. " To boast of one's spirit- 
ual experience is to glorify one's 
self; such glory is nothing. To 
deny it under pretence of humility, 
is to become a liar. There may be 
a hypocrisy in disavowing the sense 
of God's presence and love, as well 
as in falsely pretending to it" 
(Abbott). 

56. Abraham rejoiced to see 
my day. — This is in answer to the 
question of verse 53. The Angel- 
Lord of the Old Testament was 
the Son of God, with whom Abra- 
ham held sweet converse. (Gen. 
12: 7; IS: 2,17.) The word "re- 
joiced" in the original means, 
" exulted, leaped for joy." They 
asked if he had seen Abraham. 
He replied that Abraham had seen 



92 



JOHN. 



57. Then said the Jews unto him, Thou art the temple, t going through the midst of 
not yet fifty years old, and hast thou seen them, and so passed by. 

Abraham ? 

58. Jesus said unto them, Verily, verily, I j CHAPTER IX. 

say unto you, Before Abraham was, r I am. | A ND as Jesus passed by, he saw a man which 

59. Then s took they up stones to cast at was blind from 1i is birth. 

him : but Jesus hid himself, and went out of j 2. And his disciples asked him, saying, 



r Exod. 3 : 14 ; Isa. 43 : 13 ; John 17 : 5, 
24 ; Col. 1 : 17 ; Rev. 1 : 8. 

liim. It was Abraham who was 
honored with a sight of him. 

57. Thou art not yet fifty.— 

He was a little more than thirty. 
Did his gravity and seriousness 
make him appear nearly fifty? 
Hast thou seen Abraham? — He 
did not say so. He said Abraham 
had seen him. How easy to mis- 
understand those we do not like ! 

58. Verily, Verily. — These 
words were always used by Jesus 
when a very emphatic statement 
was to be made. The important 
statement is his divinity. Before 
Abraham was. — Before Abra- 
ham's birth. I am. — "I am" is 
the title of Jehovah, declared first 
at the burning bush. It means 
more than that Christ existed be- 
fore Abraham. It means he is the 
constant lam who has always been 
I am; that is, ever existing. (See 
note on vs. 24, 28.) Jesus clearly 
declares himself to be divine, and 
so his hearers understood him. 
They were Unitarian in their be- 
lief and hence called his assertion 
blasphemous. Modern Unitarian- 
ism tries to make it appear that he 
did not say that he was God, but 
their ancestors who heard him so 
understood him; therefore we be- 
lieve he said it. 

50. Took they up stones to cast 
at him. — The punishment of blas- 



s John 10 : 31, 39; 11 : 8. 
j t Luke 4 : 30. 

I 

phemy was by stoning. (Lev. 24: 
16. ) Stephen was stoned to death 
for alleged blasphemy. Thus they 
proved themselves children of the 
old original murderer (v. 44). 

CHAPTER IX. 
A Parable of Holiness : Trans- 
lation out of the Kingdom of 
Darkness into Clear Light, 
1-12 — Every Possible At- 
tempt made by Man to Dis- 
credit Salvation Work, 13-33 
— Salvation Sometimes Leads 
to Expulsion from a World- 
ly Church, 34-39 — Many are 
Spiritually Blind because 
they will not See, 40, 41. 

1. Passed by. — It does not 
necessarily mean that this took 
place immediately after the occur- 
rences of the preceding chapter. 
It means, as he was " passing" 
along one day he saw this blind 
man. He seems to have healed 
this blind man without any appeal 
for healing from the latter. Blind 
from his birth. — Blindness from 
birth, called congenital blindness, 
is incurable by man. 

2. Master. — "Rabbi" (Rev. 
Yer.). That he was [" should be," 
Rev. Yer.] born blind. — It is 
true that all disease is a result of 
sin in a general sense, but it is not 
true that all disease is the result 



CHAPTER IX. 



93 



Master, a who did sin, tins man, or his pa- sent me, while it is day : the night cometh, 

rents, that he was born blind ? when no man can work. 

3. Jesus answered, Neither hath this man 5. As long as I am in the world, d I am the 
sinned, nor his parents : bbut that the works light of the world. 

of God should be made manifest in him. C. When he had thus spoken, e he spat on 

4. c I must work the works of him that the ground, and made clay of the spittle, and 



a v. 34. b John 11 : 4. c John 4 : 34 ; 

5: 19, 36; 11: 9; 12: 35; 17: 4. 

of the sin of the sufferer. Like 
Job's friends, they made the mis- 
take that his suffering was the 
result of come sin. Those people 
who to-day attempt to substantiate 
the theory that sickness is always 
the result of the sin of the sufferer, 
and that no one ever need be sick, 
are equally as absurd and unscrip- 
tural. The question was as foolish 
as a great many speculative ques- 
tions that are asked. How absurd 
to ask if a man sinned before he 
was born! Some say that the rab- 
bis taught that an infant might sin 
before birth, and that this was the 
idea that the disciples had in mind. 

3. That the works of God 
should be made manifest in him. 
— Here we learn that all suffering 
is not for punishment of sin, but 
that some is to manifest the divine 
glory in us. How willingly we 
should suffer if God can be glori- 
fied! Who would shrink from 
such affliction? The special meth- 
od of glorifying God in this mira- 
cle was twofold: first, in showing 
the omnipotence of Jesus; second, 
in furnishing a symbol to illustrate 
soul blindness and sight as shown 
in the experiences of the blind 
man and the Pharisees. This is 
the use Christ made of the miracle, 
as may be seen in verses 39-41. 

4. I must work. — The New 
Version has it, 11 We must work." 



d John 1 : 5, 9 ; 3 : 19 ; 8 : 12 ; 12 : 35, 4G. 
e Mark 7 : 33 ; 8 : 23. 

Let us imitate the great pattern of 
holiness by keeping at our work 
even amidst opposition. While it 
is day, — His day was the little 
time before his enemies should 
seize him. Every follower of 
Jesus should imitate him in im- 
proving every opportunity of doing 
good, for our day of opportunity 
will soon be over and our night 
will soon come. 

5. As long 1 as ["When," Rev. 
Vex*.] I am in the world.— 
While he was in the world he was 
constantly enlightening men, leav- 
ing nothing undone to help men 
in every direction and by every 
means. Those who are like Christ, 
are lights to the world while in it. 
The light of the world. — Intel- 
lectually, morally, and spiritually 
Christ enlightens the world wher- 
ever Christianity spreads. 

6. He spat ou the ground. — 
Here we have an instance of faith 
cure by use of means. We learn 
that it is not dishonoring to God 
to use the means and trust him to 
bless them. Clay was considered a 
remedy for some diseases in those 
days. We have seen certain kinds 
of clay used for diseased eyes in 
our time. Of the blind man. — In- 
stead of this phrase the New 
Version reads, "His eyes." The 
question naturally arises, Why did 
Jesus command the man to do this 



94 



JOHN. 



he 1 anointed the eyes of the blind man with 
the clay. 

7. And said unto him, Go, wash f in the 
pool of Siloam, (which is by interpretation, 

1 Or, spread the clay upon the eyes of the 
blind man. 

instead of healing him with a 
word? We answer, (1) This mira- 
cle was a parable of the removal of 
soul-blindness. If we trace out 
the resemblances we shall be 
struck with this idea. His blind- 
ness by birth was a type of heart 
blindness. (See vs. 39-41; Rom. 
1:21; Eph. 4: 18.) We shall also 
see the same opposition to cures of 
soul blindness by Pharisees of 
every age. (2) When Jesus heals 
souls he expects a practical, active 
faith, that goes out in tangible 
obedience. An unbeliever would 
not take the pains, would consider 
it foolish, to fulfil these conditions. 
He took a faith journey, as did the 
lepers. (Luke 17: 14.) Faith, by 
commencing to walk in the dark, 
soon comes into the light. (3) He 
illustrates by the simplicity of the 
methods that it is a simple thing 
to trust him; all can comply with 
the conditions. How foolish the 
man would have been to quarrel 
about the " methods" ! Many now 
say they believe it possible to be 
cured, but do not like the methods 
that some use. Any method that 
God blesses is inspired of God.* 
(4) The pool of Siloam was a sym- 
bol of Christ. (Isa. 8:6.) Thus he 
declares himself to be the Messiah. 
Christ is the real Siloam (Sent), 
lie is the fountain that cleanses 
from all sin. "The pool, by its 



Sent.) g He went his way therefore, and 
washed, and came seeing. 

8. TI The neighbours therefore, and they 
which before had seen him that he was blind, 

/ Neh. 3 : 15. 

g 2 Kings 5 : 10, 14. 

very name, was a symbol of him 
who was sent into the world to 
work the works of God (v. 4), and 
who gives light to the world by 
providing a fountain in which not 
only all uncleanness is washed 
away, but all ignorance and blind- 
ness of heart" (Abbott). (5) The 
leading a blind man with eyes 
smeared with clay through the 
city to Siloam would give sufficient 
publicity to call the attention of 
the people to the miracle. 

7. Therefore. — Because he be- 
lieved Christ. 

8. The neighbours therefore. — 
We have, next to the consciousness 
of the man himself, the testimony 
of the neighbors, which is always 
an important factor in the evi- 
dences of the physical and spiritual 
cures that Christ makes. The 
neighbors will talk about us ; how 
important that we give them some- 
thing worth talking about ! That 
he was blind. — - The Bevised Ver- 
sion substitutes for this, 4 4 That he 
was a beggar." Christ took a 
common, well-known blind beggar, 
on whom to display his mighty 
power. Let no one henceforth 
think they are too insignificant to 
escape his notice or to reflect his 
saving glory. The light of the 
world shone on a blind beggar and 
then he reflected that light. Are 
we not all, by nature, blind beg- 



* "Lord, may our proud hearts be subdued to the methods of thy recovering grace! 
May we leave thee to choose how thou wilt bestow favors ! " — Wesley. 



CHAPTER IX. 



95 



said, Is not this he that sat and begged? 

9. Some said, This is he : others said, He 
is like him : but he said, I am he. 

10. Therefore said they unto him, How 
were thine eyes opened ? 

11. He answered and said, h A man that is 
called Jesus made clay, and anointed mine 
eyes, and said unto me, Go to the pool of 
Siloam, and wash : and I went and washed, 
and I received sight. 

12. Then said they unto him, "Where is he ? 
He said, I know not. 

h Vs. 6, 7. 

i John 5 : 9, 16 ; Matt. 12 : 1, 14 ; Mark 2 : 

gars? The neighbors asked three 
questions. (See vs. 8, 10, 12.) 

9. Some said, This is he.— 
" Others said, It is he" (Rev. 
Yer.). He is like him. — "Ho, 
hut he is like him" (Rev. Yer.). 
I am he- — This settled it. They 
believed the man as to his own 
identity. For the same reason and 
according to the same law of testi- 
mony should Christ's testimony as 
to His identity have been believed. 
If men accept the testimony of 
men, the testimony of God is 
greater. 

10. How ["then," Rev. Yer.] 
were thine eyes opened? — The 

question "how" is about the first 
after a great cure. The Pharisees 
asked it (v. 15). 

11. A ["The," Rev. Yer.] man 
that is called Jesus. — In the blind 
man's experience we have an illus- 
tration of the growth of faith. At. 
first he only knows Jesus as a man; 
later on he sees in him a prophet 
(v. 17); then later still he sees in 
him the Christ (v. 38). Faith 
grows in our experience, as do all 
the fruits of the Spirit. (See 1 
Thess. 3 : 10; 2 Thess. 1:3.) Go to 
the pool of Siloam. — The Revised 



13. H They brought to the Pharisees him 
that aforetime was blind. 

14. And it was the i sabbath day when 
Jesus made the clay, and opened hid 
eyes. 

15. Then again the Pharisees also asked him 
how he had received his sight. He said unto 
them, He put clay upon mine eyes, and I 
washed, and do see. 

16. Therefore said some of the Pharisees, 
This man is not of God, because he keepeth 
not the sabbath day. Others said, j How can 

23, 28 ; Luke 6 : 1, 11 ; 13 : 10, 17. 
j John 9 : 33 ; 3 : 2. 

Version omits " the pool of." And 
I went. — " So I went away " (Rev. 
Yer.). 

13. They brought to the Phari- 
sees. — They brought him to the 
council. This was composed 
mostly of Pharisees. The people 
took him to the council so that if 
there were any fraud it might be 
exposed. 

14. And it was the sabbath 
day. — " Now it was the sabbath 
on the day" (Rev. Yer. ). It was a 
renewal of the Sabbath contro- 
versy. (See our notes on John 5. ) 

15. The Pharisees also asked 
him. — The same question that the 
neighbors asked (v. 10). He • • • 
I. — This was the man's testi- 
mony. Every testimony is similar, 
— a statement of the divine work 
and the human co-operation; he 
and I. And do see. — A saved soul 
can just as truly testify to spiritual 
sight. 

16. This man is not of God. — 

They considered the anointing of 
the eyes with clay as an infraction 
of the Sabbath, a proof of the nar- 
rowness of ritualism and Pharisee- 
ism. They judged Jesus to be 
wicked just for putting a little clay 



96 



JOHN. 



a man that is a sinner do such miracles ? And 
k there was a division among them. 

17. They say unto the blind man again, 
What sayest thou of him, that he hath opened 
thine eyes ? He said, 1 He is a prophet. 

18. But the Jews did not m believe concern- 



k John 7 : 12, 43 ; 10 : 19. 



on a man's eyes on the Sabbath. 
It only requires a little thing for 
Pharisees to call a holy man wicked. 
Since Jesus was misunderstood and 
vilified, let us not imagine that we 
can suit people, no matter how 
high we may rise in grace and 
favor with God. If Christ was 
right then their interpretation of 
the Sabbath law was wrong. They 
had rather save their opinion than 
the Son of God. How can a man 
that is a sinner do such miracles? 
— "Signs" (Rev. Yer.). This 
reasoning was unanswerable, but 
envy cannot be convinced by rea- 
son. The opinions of the two 
parties show how differently men 
may judge of the same action. 
It is according to our state of 
heart that we judge. And there 
was a division among* them. — 
Christ and his truth still make di- 
vision in a formal church, as then. 
People sometimes object to holi- 
ness that it makes division. The 
same reasoning objects to Christ, 
for he made division; on which 
we remark : — (1) That the division 
indicated that some one was wrong, 
and wherever this is the case there 
should be division. Wrong should 
be separated from right. God 
makes division. There is more 
danger in this world of unholy al- 
liance than of dangerous division. 
(2) The division made it necessary 



ing him, that he had been blind, and received 
his sight, until they called the parents of him 
that had received his sight. 

19. And they asked them, saying, Is this 
your son, who ye say was born blind? how 
then doth he now see ? 



I John 4 : 19 ; G : 14. m Luke 16 : 31. 



for the Pharisees to go into the 
case more fully. Division on ac- 
count of neglected truth, in a 
worldly church, always requires a 
discussion, and there is nothing 
that truth so demands or error so 
hates as discussion. When truth 
ceases to make division its work is 
done. 

17. What sayest thou . . . that 

["in that," Kev. Yer.] he hath 
opened. — Both parties appeal to 
the witness (just as in a court of 
justice) to establish their case. 
He is a prophet. — His faith sees 
more in Jesus than at first. The 
answer put the Pharisees into a 
dilemma. If he were a prophet 
then he did no wrong on the Sab- 
bath day; if they denied that he 
was a prophet they took an absurd 
position, for such mighty power 
proved itself divine. A prophet is 
a religious teacher. The man saw 
in him at first only an ordinary 
man. (See note on v. 11. ) 

18. But the Jews did not be- 
lieve concerning him. — The ef- 
forts of the opposition are always 
directed to break down the force 
of damaging testimony. So here 
they try to show that he is not the 
man who was formerly blind, but 
that it is another like him. 

20. We know that this is our 
son. — They testify straight on- the 
first question of the preceding 



CHAPTER IX. 



97 



20. His parents answered them and said, 
"We know that this is our son, and that he 
was born blind : 

21. But by what means he now seeth, we 
know not ; or who hath opened his eyes, we 
know not ; hs is of age ; ask him : he shall 
speak for himself. 

22. These words spake his parents, because 
n they feared the Jews: for the J.ws had 
agreed already, that if any man did confess 



that he was Christ, he o should be put out of 
the synagogue. 

23. Therefore said his parents, Ke is of age ; 
ask him. 

24. Then again called they the man that 
j was blind, and said unto him, p Give God the 
j praise : q we know that this man is a sinner. 

25. He answered and said, Whether he be a 
sinner or no, I know not : one thing I know, 
that, whereas I was blind, now I see. 



n John 7: 13; 12 : 42 
o John 9 : 34 ; 16 : 2. 



19 : 



Acts I 



13 



p Josh. ' 
Q V. 10. 



19 ; 1 Sam. G : 5. 



verse. The more the Pharisees 
oppose this miracle the stronger 
becomes the evidence of it. 

21. We know not. — They are 
evasive on the second question of 
verse 19, because they feared the 
Jews (v. 22). 

22. He should he put out of the 
synagogue. — This excommunica- 
tion among the Jews was as se- 
vere as that of the Roman Catholic 
Church of to-day. In every age it 
has cost something to confess 
Christ. These uncandid, wicked 
Jews had determined that no evi- 
dence of the divinity of Jesus 
should be heard. They had hard- 
ened their hearts. It is a recom- 
mendation of character to be cast 
out of such a synagogue. People 
are sometimes cast out by man 
whom God has not cast out. 

24. Then again called they.— 
"So they called a second time" 
(Rev. Yer. ). They now deter- 
mined to browbeat the witness and 
have him testify to suit them. 
Give God the praise. — ( See Josh. 
7: 19.) "Give glory to God" 
(Rev. Yer.). They pretend that 
they have discovered it all to be a 
fraud by having found out that 
Jesus was a sinner, so they desire 



the man to acknowledge it for the 
glory of God (by exposure of false- 
hood). TTe know that this man 
is a sinner. — The holy Jesus is 
called a sinner; the holiest need 
not therefore be surprised if men 
refuse to believe that they live 
without sin. These men attempt 
to bend facts to suit a theory. The 
next verse shows that theories 
must agree with facts. Jesus 
asked them, a few chapters back. 
"Which of you convinceth me of 
sin?" Xo one did. 

25. One thing I know, — He 
sticks to what he knows. There 
are a great many things he does 
not know, but he is sure of this one 
thing. Notice the difference be- 
tween the testimony of the two 
parties: the Pharisees only give 
their opinion of Jesus; he testi- 
fies of a fact. The opinion must 
go down before the fact or the fact 
must go clown before the opinion. 
Facts cannot be gainsaid. All God 
wants his Church to do is to keep 
telling what they know of Jesus. 
If they tell what they know, the 
world will know that, far from 
being a sinner, he is the Holy One. 
In verses 31 to 33 he applies the 
correct reasoning in the matter. 



98 



John. 



20. Then said they to him again, "What did 
he to thee ? how opened he thine eyes ? 

27. He answered them, I have told you 
already, and ye did not hear : wherefore would 
ye hear it again ? will ye also be his disciples ? 

28. Then they reviled him, and said, Thou 
art liis disciple ; but we are Moses' disciples. 

29. We know that God spake unto Moses : 
as for this fellow, * we know not from whence 
he is. 

30. The man answered and said unto them, 
s Why herein is a marvellous thing, that ye 

r John 8 : 14. 
s John 3 : 10. 

t Job 27 : 9 ; 35 : 12 ; Ps. 18 : 41 ; 34 : 15 ; 

20. What did he to thee? — 

They now resort to cross-question- 
ing, the old trick of the lawyers. 
How opened he thine eyes i — They 
here admit the miracle to try to 
catch him in his testimony. 

27. I hare told you already.— 
" I told you even now " (Eev. Yer. ). 
He refuses to be cross-questioned. 
Did not hear. — Did not believe. 
Will ye also be. — " Would ye also 
become" (Rev. Yer.). He pretends 
to think that they question him 
because of a desire to be the 
disciples of Christ. 

29. We know that God spake 
unto Moses. — A great many, like 
them, are ready to believe the 
miracles of centuries ago (those 
performed by Moses) and reject 
those of the present. We know 
not from whence he is. —When 
people set themselves against the 
truth they do not hesitate to lie 
about it. In John 7: 27, they had 
said that they knew his origin. 

30. A marvellous thing. — "A 
marvel " ( Rev. Yer. ). That ye know 
not. — It was a marvel to this man 
that these teachers, who w T ere all 
the time extolling good works as 
godlike and the ground of answer 



know not from whence he is, and yet he hath 
opened mine eyes. 

31. Now we know that t God heareth not 
sinners : but if any man be a worshipper of 
God, and docth his will, him he heareth. 

32. Since the world began was it not heard 
that any man opened the eyes of one that was 
born blind. 

33. u If this man were not of God, he could 
do nothing. 

34. They answered and said unto him, 
v Thou wast altogether born in sins, and dost 

66 : 18 ; Prov. 1 : 28 ; 15 : 29 ; 28 : 9 ; Isa. 1 : 
15 ; Jer. 11 : 11 ; 14 : 12 ; Ezek. 8 : 18 ; Mic. 
3:4; Zech. 7 : 13. u V. 16. v V. 2. 

to prayer, should admit that a 
miracle had been performed, and 
yet ascribe that manifestation of 
divine power to a sinner. Here in 
a short time a blind beggar is 
transformed into a Christian wit- 
ness, and then a reasoner and 
preacher. Such is the mighty 
transforming power of the gospel. 

31. God heareth not sinners. — 
It was a well established fact, in 
that dispensation, that God an- 
swered only the prayers of people 
who had resolved to forsake sin. 
(Ps. 25: 11; 32: 5; Isa. 55: 6, 7.) 

32. It was one of the offices of 
the Messiah, according to Old 
Testament prophecy, to open the 
eyes of the blind. 

33. Of God. — u From God" 
(Rev. Yer.). This was logic that 
could not be answered. The w^orks 
are a proof of the nature within. 

34. Thon wast altogether born 
in sins. — Alluding to his being 
born blind. Thus they admit that 
he had been blind and was cured. 
(See note on v. 3 as to sin being 
the origin of disease.) When 
people get used up in argument 
and can make no reply, they resort 
to offensive personalities. And 



CHAPTER IX. 



09 



thou teach us ? And they 2 cast him out. 

35. Jesus heard that they had cast him out ; 
and when he had found him, he said unto him, 
Dost thou believe on x the Bon of God ? 

3G. He answered and said, Who is he, Lord, 
that I might believe on him ? 

37. And Jesus said unto him, Thou hast 
both seen him, and y it is he that talketh with 
thee. 

38. And he said, Lord, I believe. And he 
worshipped him. 



2 Or, excommunicated Mm, v. 22. 
x Matt. 11 : 33 ; 16 : 10 ; Mark 1:1; John 
10 : 3G ; 1 John 5 : 13. y John 4 : 20. 

they cast him out. — This lias 
often been the method when an 
apostate church cannot silence a 
witness of Jesus' saving power 
and his reasoning is too much for 
them ; the easiest way has been to 
cast him out. (See v. 22.) 

35. When he had found him. — 
Jesus comes at the moment needed, 
and consoles and enlightens when 
men would destroy us. This man 
was a partaker of the sufferings of 
( hrist, rejected as he was rejected. 
It is better to have the fellowship 
of Jesus than to be accepted of 
hypocrites. 

36. That I might [" may," Rev. 
Yer.] believe on him. — He thus 
testifies that he is open to all the 
light and experience that it is pos- 
sible for him to receive. Honest 
people are open to light. Faith is 
a willingness of heart. 

37. It is he that talketh [" speak- 
eth," Rev. Yer.] with thee. — In a 
similar way he revealed himself to 
the woman at the well. (John 4: 
20.) To no one did he ever reveal 
himself more clearly than to the 
wicked woman and the blind beg- 
gar. (See note on v. 11.) 

38. And he worshipped. — He 
was ahead of the disciples. They 



30. If And Jesus said, z For judgment I am 
come into this world, a that they which see 
I not might see ; and that they which see might 
be made blind. 

40. And some of the Pharisees which were 
with him heard these words, b and said unto 
him, Are we blind also ? 

41. Jesus said unto them, elf ye were 
blind, ye should have no sin : but now ye say, 
We see ; therefore your sin remaineth. 



z John 5 : 22, 27 ; 3 : 17 ; 12 : 47. 

a Isa. C : 9, 10 ; Matt. 13 : 13. 

b Rom. 2 : 10. c John 15 : 22, 24. 



had hardly done as much yet. He 
worshipped because he believed. 
Every one who believes on Jesus 
will instinctively worship, espe- 
cially one who has persisted in his 
testimony against great opposition. 

39. For j udgment I am come. — 
Xot to pronounce judgment upon 
men, (see John 8: 15,) but to give 
such light that men will judge 
themselves, as they did in the pre- 
ceding verses, becoming blind 
because they prefer darkness, and 
that men who desire light should 
have their eyes opened. 

40. And some of. — " Those of " 
(Rev. Yer.). Are we blind also I 

— Christ spoke the words of the 
preceding verse in such a manner 
that their guilty consciences cried 
out. A preacher who never arouses 
the conscience is hardly a gospel 
preacher. 

41. If ye were blind, ye should 
[" would,*' Rev. Yer.] have no sin. 

— Here Jesus tells us what sin is, — 
a refusal to walk up to light ; wilful 
transgression. If we compare this 
and 1 John 3 : 4 and Rom. 4: 15 and 
5: 13, we shall get a Scriptural 
definition of sin. Therefore. — 
This word is omitted in the Revised 
Yersion. 



100 



JOHN. 



CHAPTER X. 2. But he that entereth in by the door is 

T7"ERILY, verily, I say unto you, He that the shepherd of the sheep. 

' entereth not by the door into the sheep- | 3. To him the porter openeth ; and the 
fold, but climbeth up some other way, a the j sheep hear his voice : and he calleth his own 
same is a thief and a robber. j sheep by name, and leadeth them out. 

a Isa. 56 : 10, 12 ; Ezek. 34 : 2, 5 ; Zech. 11 : 4, 5 ; Rom. 16 : IS ; 2 Cor. 11 : 13, 15. 



CHAPTER X. 
A Parable of a Holy Ministry, 
1-1S — A Holy' Ministby will 
make Division and be Op- 
posed, 19-39 — But some will 
Believe, 40-42. 

This parable was probably 
uttered immediately following the 
events of the last chapter, and is , 
probably a continuation of the 
reproof of John 9: 41, showing 
how incompetent the Pharisees 
were to lead the people, for they 
were false shepherds. Jesus ap- 
plies the parable in two ways: in 
the first six verses he likens him- 
self to the door of the sheepfold? 
through which all true teachers go; 
beginning with verse 7, he likens 
himself to a shepherd. The figure 
of the shepherd is a common one 
in the Old Testament. (See Ps. 
23; Isa. 40: 11; Jer. 23: 1-14; Ezek. 
34.) 

1. Iiito the sheepfold. — The 

sheepfold was a low, flat-roofed 
building, in which the sheep were 
gathered for protection from the 
weather, robbers, and wild beasts. 
The sheepfold represents the visi- 
ble Church, which is organized for 
better protection against the va- 
rious evils to which the people of 
God are exposed. The same is a 
thief aud a robber. — There are 
religious teachers to-day, like these 
Pharisees, who climb up by the 
ladders of morality, humanitarian- 



ism, ecelesiasticism, etc., but they 
are thieves and robbers. Jesus 
here declares for a holy ministry ■ — 
those who come through him, who 
have a spiritual experience. Eob- 
ber shepherds are worse than none, 
for they rob the sheep of their 
place in the sheepfold. Sheep can- 
| not climb up, and if these do not 
lead them through the door to 
Christ, they commit a terrible 
crime — spiritual robbery. Such 
is every minister who does not lift 
up a standard of holy living. 

2. Is the shepherd of the sheep. 
— Verse 7 tells us that Jesus is the 
door. All gospel teachers and 
preachers have to go through the 
same door that they teach the 
people to enter. This parable was 
primarily aimed at the Pharisees, 
who were the religious teachers of 
that day. Xo man is fit to preach 
unless his heart has been changed. 
He is a robber. 

3. The porter. — The door- 
keeper, the Holy Spirit. The min- 
istry can lielp the flock only as the 
Spirit assists them. Calleth his 
own sheep by name. — As applied 
to Christ this shows that he knows 
his own; as applied to the ministry 
it shows that personal recognition 
and interest that a true shepherd 

I will feel in his flock. Leadeth 
them out. — Into the pasturage. 
| The Eastern custom was, and is, 
| for the shepherd to go ahead, and 



CHAPTER X. 



101 



4. And when he putteth forth his own 
sheep, he goeth b before them, and the sheep 
follow him ; for they know his voice. 

5. And a stranger will they not follow, but 
will flee from him ; for they know not the 
voice of strangers. 

G. This parable spake Jesus unto them ; but 



b Exod. 13 : 21 ; Deut. 1 : 
13; Eph. 5:1. 



iO ; Mic. 2 : 12 



the sheep to follow the shepherd's 
voice and example. It means that 
the ministry are to ever be finding 
new pasturage, new fields of holy 
living. "The path of Christian 
holiness" (Clarke), into which 
they are not to bid the people go, 
but to go ahead themselves and 
say, Come.'' " The true pastor is 
a true leader by his example of 
holiness'" (YYliedcn). 

4. And when he putteth forth 
his own sheep. — 4 'When he hath 
put forth all his own" (Rev. Yer.). 
Godet says the original signifies 
"the rough act by which the shep- 
herd helps the sheep which still 
hesitates to break away from the 
other sheep and to give itself up 
to the chances of the new existence 
which the shepherd's call opens 
before it." The shepherd is not to 
deal in sickly sentimentality, but 
has to be what the unwilling sheep 
sometimes consider harsh. This 
is displayed in the attitude that 
some of the Church have always 
shown towards those who have 
tried to lead them to holy living 
and richer experience. They know 
his voice. — He does not put his 
preaching in a language they can- 
not understand. Spiritual people 
readily recognize a spiritual min- 
ister. " These pastors get ac- 
quainted with the people committed 



they understood c not what tilings they were 
which he spake unto them. 

7. Then said Jesus unto them again, Verily, 
verily, I say unto you, I am the door of the 
sheep. 

8. All that ever came before me are thieves 
and robbers: but the sheep did not hear them. 

c Isa. G : 9, 10; Dan. 12 : 10; Matt. 13 : 13, 
14 ; 1 Cor. 2 : 14. 

to their care, and lead them by 
their instructions into the knowl- 
edge of the truth and into the ways 
of peace and holiness" (Scott). 
And a ministry that does not lead 
the people to holiness robs them 
of spiritual things. 

5. A stranger will they not 
follow. — That ministry that has 
not come by the way of Jesus, and 
been introduced to office by the 

| Holy Spirit, is a stranger-ministry. 
Jesus denominated as strangers 
those blind leaders of the blind, 
both the Pharisees of ancient and 
modern times, who attempt to 

I teach others without a Holy Ghost 

| experience of their own. 

6. They. — The Pharisees. Un- 
derstood not. — The fact that they 
were not spiritual enough to un- 

j derstand the parable proves his as- 
sertion of their unfitness, for they 
themselves did not recognize the 
voice of Jesus, the great Shepherd. 

7. I am the door. —See notes 
on verse 2. 

8. Ever. — This is omitted in 
the Eevised Version. Came before 
me. — All that ever came claiming 
to be the door, claiming to be the 
Messiah, or that they could save 
men by their own power or make 
ministers, (a man-made ministry is 
found in some quarters, ) are thieves 
and robbers. Sheep did not hear 



102 



JOHN. 



9. d I am the door : by me if any man enter 
in, he shall be saved, and shall go in and out, 
and find pasture. 

10. The thief cometh not, but for to steal, 
and to kill, and to destroy : I am come that 

d John 14 : 6 ; Eph. 2 : 18. 



them. — A man-made ministry may 
tickle the ears of the worldly, but 
cannot feed the saints, for the real 
sheep are particular about their 
food. 

9. He shall be saved. — " The 

promise is not merely, shall be 
saved in the future, but, shall be 
safe; i.e., from the time of entering 
the door" (Abbott). Shall go in 
and out. — This refers to the home 
feeling of one who uses a dwelling 
familiarly; the contentment of the 
people of God. Find pasture. — 
True soul satisfaction. 

10. The thief. — All false relig- 
ions and false religious teachers 
and man-made preachers are 
thieves. Usually they are after 
money, for which they return no 
equivalent. We may know if a 
religion be of God by what it does 
for men. The false religions of 
the world, instead of giving the 
content and enjoyment of the pre- 
ceding verse, only add to the 
burdens of mankind. See the 
results of Phariseeism, Popery, and 
Paganism. I am come that they 
might have life. — Here is the 
contrast between the true and the 
false, between systems that are 
impure and Christ's that brings 
purity, between killing on the one 
hand and life-giving on the other, 
between bondage and liberty, sin 
and holiness. Every one who has 
experienced the two degrees of 



they might have life, and that they might 
; have it more abundantly. 

11. el am the good shepherd : the good 
shepherd giveth his life for the sheep. 

12. But he that is an hireling, and not the 

e Isa. 40: 11; Ezek. 34: 12,23; 37: 24; 
Heb. 13 : 20 ; 1 Pet. 2 : 25 ; 5 : 4. 

grace will readily recognize that 
they are referred to here. (1) A 
state of spiritual life imparted by 
Christ alone; no one else can give 
it. In this experience the hi ndrance 
to abundance of life is inbred sin. 
(2) Abundance of life. This comes 
by the removal of inbred sin, by 
faith. (Acts 15: 9.) There are 
many commentators who admit 
the first stage as belonging to 
experience in this world, (see note 
on v. 28,) but refer the abundant 
life to the next world. There is 
just as good reason for interpreting 
the abundant life to be of this 
world as the first stage. The 
interpretation that denies the one 
to this life must deny the other. 
If the second degree of this verse 
cannot be predicated in this world, 
neither can any spiritual life until 
we get to heaven. " From the idea 
of pasturage Jesus deduces that of 
life; he even adds to this that of 
superabundance, of superfluity " 
(Godet). It means not only bare 
existence, but luxurious living. 
Some seem to be satisfied just to 
keep themselves alive and out of 
hell. 

11. The good shepherd giveth 
liis life. — " Layeth down his life " 
(Rev. Yer. ). He here explains 
what he means by a good shepherd, 
and lays down a principle that 
applies to all good shepherds as 
well as himself. A good shepherd 



CHAPTER X. 



103 



shepherd, whose own the sheep are not, seeth 
the wolf coming, and fleaveth the sheep, and 
fleeth: and the wolf catcheth them, and 
scattereth the sheep. 

13. The hireling fleeth, because he is an 
hireling, and careth not for the sheep. 

/ Zerh. 11 : 16, 17. 
g 2 Tim. 2 : 19. 

not merely is willing to die if by 
bis death he could save the people, 
but he spends all his life and energy 
for the flock. Jesus as truly laid 
down his life in giving his life of 
those thirty-three years, as he did 
by dying on the cross. He thus 
adds another trait of the shepherd 
that David did not apprehend in 
Psalm 23. 

12. He that is an hireling.— 
This does not mean that the minis- 
try should not be supported, for, 
" The laborer is worthy of his hire " 
(1 Tim. 5: 18). The man who goes 
into the ministry except by the call 
of the Holy Spirit, goes into it for 
salary, emolument, reputation, to 
get a living; it is not to glorify 
God or from a true love for the 
sheep. He may have the outward 
appearance of a shepherd, but is 
only a hireling. There are some 
who will not preach unless paid for 
it. Notice some of the traits of the 
hireling : — ( 1 ) He does not own the 
sheep in any sense: 4 'Whose own 
the sheep are not." God never 
used him to bring men into the 
kingdom. (2) He recognizes error 
and false doctrine coming into the 
flock, but he never antagonizes sin, 
lest he make trouble or bring 
unpopularity upon himself. This 
is the way error creeps into the 
Church, — by the neglect of a hire- 
ling ministry. (3) He runs if he 



14. I am the good shepherd, and K know 
my sheep, and am known of mine. 

15. h As the Father knoweth me, even so 
know I the Father : i and I lay down my life 
for the sheep. 

16. And j other sheep I have, which are 

h Matt. 11 : 27. 

i John 15 : 13. j Isa. 56 : 8. 

thinks there is any danger. When 
holiness is popular he is an advo- 
cate of it, when unpopular he 
runs. Catcheth them. — " Snatch- 
etkthem" (Rev. Yer.). The devil 
catches some sheep by false doc- 
trines. This isa very important mat- 
ter. How often has the Church of 
God been hurt because the ministry 
relaxed their vigilance, and were 
too worldly and cowardly to resist 
error! He excuses his cowardice 
by calling it charity. 

13. Careth not for the sheep. — 
All he cares for is the salary, his 
own reputation and ease. There 
is no class of men that are so re- 
sponsible for the spread of holiness 
as the ministry. 

14. Know my sheep. — "I know 
mine own ' ' ( Rev. Yer. ). A second 
characteristic of the good shep- 
herd. (See notes on vs. 3, 11.) 
Am known of mine. — It is the 
glorious privilege of all to be ac- 
quainted personally with Christ. 
This is more than to know about 
him, or about his doctrines. 

15. The Revised Yersion throws 
light upon the relation of this 
verse to the preceding; it trans- 
lates it as a continuation of the last 
sentence of verse 14, thus: "Even 
as the Father knoweth me, and I 
know the Father." 

16. Other sheep I have. — He 
refers to devout Gentiles outside 



104 



JOHN. 



not of this fold : them also I must bring, and 
they shall hear my voice ; k and there shall be 
one fold, and one shepherd. 

17. Therefore doth my Father love me, 
1 because I lay down my life, that I might 
take it again. 

IS. No man taketh it from me, but I lay 
it down of myself. I have power to lay it 
down, and I m have power to take it again. 

k Ezek. 37 : 22 ; Eph. 2 : 14 ; 1 Pet. 2 : 25. 
I Isa, 53 : 7, S, 12; Keb. 2 : 9. 
m John 2 : 19. 

n John 6 : 3S ; 15 : 10 ; Acts 2 : 24, 32. 

the Jewish fold, such as the cen- 
turion (Luke 7: 9), Cornelius 
(Acts, chap. 10), and devout heathen 
of every age who have lived up to 
their light. (See Acts 10: 34.) 
There shall be one fold. — " They 
shall become one flock" (Rev. 
Yer. ). Both saved Jew and Gen- 
tile should be gathered into one 
flock — not fold. The fold repre- 
sents the visible Church; the flock 
is out of every nation, denomina- 
tion, and religion, wherever the 
sincere sheep are. 

17. (See note on v. 15.) This 
shows the love that God feels for 
self-sacrifice on behalf of the sal- 
vation of men. That I might 
["may," Rev. Yer.] take it again. 

— That he might take it not only 
by his own resurrection, but by 
his life reproduced in the experi- 
ence of the redeemed — his resur- 
rection power in the soul. 

18. No man taketh it from me. 

— " Xo one taketh it away from 
me " (Rev. Yer.). This shows the 
voluntary nature of his death. 
There never was a person in this 
world hitherto who could make 
such a statement. It was a volun- 
tary sacrifice and not compelled by 
any other person, either God or 



n This commandment have I received of my 
Father. 

19. H o There was a division therefore again 
among the Jews for these sayings. 

20. And many of them said, r I* I~ith a 
devil, and is mad ; why hear ye him ? 

21. Others said, These are not the words of 
him that hath a devil, q Can a devil r open 
the eyes of the blind ? 



o John 7 : 43 ; 9 : 16. 

p John 7 : 20 ; 8 : 48, 52. 

q Exod. 4 : 11 ; Ps. 94 : 9 ; 146 ; 8. 

r John 9 : 11, 32. 

man. The glory of the sacrifice of 
Calvary is that it was voluntary, 
I have power to lay it down. — 
The word here translated " power " 
is the same as in John 1: 12, and 
means the same as there. He 
might have avoided the cross. 
This commandment. — To lay 
down his life. He gladly per- 
formed the will of his Father. 
They were in perfect accord. So 
should we be, even if it lead to 
crucifixion. 

19. There was a division there- 
fore again among the Jews for 
these sayings. — " There arose a 
division again among the Jews be- 
cause of these words" (Rev. Yer.). 
This is the third time that mention 
is made by John of division. (See 
notes on John 7: 43; 9: 16.) It 
was to his credit that he made 
a division. He is still making it, 
and will do so until he makes 
the final division of the sheep and 
the goats. 

20. He hath a devil. — See note 
on John 7: 20. 

21. The words.— " The say- 
ings" (Rev. Yer.). That hath a 
devil. — ''Possessed of a devil" 
(Rev. Yer.). We can affirm the 
same to the infidel world of to-day. 



CHAPTER X. 



105 



22. *T And it was at Jerusalem the feast of j 25. Jesus answered them, I told you, and ye 
the dedication, and it was winter. believed not : t the works that I do in my 

23. And Jesus walked in the temple s in Father's name, they bear witness of me. 
Solomon's porch. 2G. But u ye believe not, because ye are 

24. Then came the Jews round about him, not of my sheep, as I said unto you. 

and said unto him, How long dost thou 1 make J 27. v My sheep hear my voice, and I know 
us to doubt ? If thou be the Christ, tell us ; them, and they follow me : 



plainly. 



s Acts 3 : 11 ; 5 : 12. 

1 Or, hold us i?i suspense ? 



Can a devil open the eves of the 
blind \ — Eef erring to the healing 
of the blind man, in the preceding 
chapter, showing that this dis- 
course was connected with that 
event. 

22. Feast of the dedication. — 

Antiochus Epiphanes had sacri- 
ficed a sow in the holy of holies in 
the year B.C. 167. Judas Macca- 
basus, commander of the Jewish 
armies, recovered Jerusalem B.C. 
164, and purified the temple. This 
ceremony of purification was called 
the feast of the dedication. Its 
yearly celebration kept this occur- 
rence in the memory of the Jews. 
It was also called the feast of 
lights, because celebrated by illu- 
minations throughout the country. 

23. And Jesus walked.— "Was 
walking" (Rev. Ver.). In Solo- 
nion 5 s porch. — This was enclosed 
overhead and at the sides, which 
made it sheltered from the weath- 
er. The winter weather, men- 
tioned in verse 22, was the season 
he walked in the enclosed porch. 

24. Make us to doubt. — "Hold 
us in suspense" (Rev. Ver.). 
They surrounded him and de- 
manded an answer to this question, 
some of them anxious to know, 
others desirous to provoke him to 
say something that could be used 
against him. 



28. And I give unto them eternal life ; and 



t John 10 : 3> 
u J ohn 8 : 47 



o : ii ; o : ob. 

1 John 4 : G. v Vs. 4, 14. 



25. They [" These," Rev. Ver.] 
bear witness of me. — See the 
same reference to his works in 

( Matt. 11: 2-6. If they could not 
| see his omnipotence and omni- 
science in his miracles, anything 
' that he might say would do no 
good. There are plenty of evi- 
dences that men have to-day of 
the reality of Christian experience; 
if they are not convinced of it 
by these, argument will do no 
good. Jesus' humanity as seen . 
among men was a proof of his 
divinity. Our lives among men 
show whether we have the mind 
of Christ in us. 

26. Because ye are not of my 
sheep. — A reference again to the 
parable at the opening of the chap- 
ter. Faith in Christ and what he 
says is one of the marks of a true 
Christian. 

27. My sheep.— All believers 
are his personal property. Hear 
my voice. — " Those who are bent 
on holiness and salvation show it 
by listening to Christ and his gos- 
pel" (Wliedon). (See vs. 4 and 14, 
notes. ) I know them. — See verse 
14. They follow me. — (See note 
on v. 4. ) " They follow him in holy 
obedience to his commandments^ 
(Rvle). 

28. I give unto them eternal 

life. — Xotice, it is a present pos- 



106 



JOHN. 



wthey shall never perish, neither shall any 
man pluck them out of my hand. 

29. xMy Father, y which gave them me, 
is greater than all ; and no man is able to 
pluck them out of my Father's hand. 

30. z I and my Father are one. 

31. Then a the Jews took up stones again to 
stone him. 

32. Jesus answered them, Many good works 

w John 6 : 37 ; 17 : 11, 12 ; 18 : 9. 

z John 14 : 28. y John 17 : 2, 6, etc. 

session that he gives in this pres- 
ent life. (See note on v. 10. ) They 
shall never perish, — Not as long 
as they remain sheep. They may 
become apostates, even as the fall- 
en angels and Adam and Eve ; and 
apostates will perish, but not 
sheep. Neither shall any man 
pluck the in. — " No one is able to 
snatch them" (Rev. Yer. ). This is 
given as an assurance that as long 
as we remain his sheep by being 
true to him, he will allow no 
enemy to destroy us. As long as 
we are true to God we are just as 
safe as if we were in heaven. We 
may 44 smile at Satan's rage, and 
face a frowning world." 

29. Is greater than all. — Om- 
nipotence, mightier than all the 
combined forces of the created 
universe, is pledged to keep those 
who are true to God. No man. — 
44 No one" (Rev. Ver.). To pluck. 
— 44 To snatch " (Rev. Ver. ). (See 
notes on v. 28. ) 

30. I andmy [ 44 the," Rev. Yer.] 
Father are one. — He claims there- 
fore to be very God. If he was 
not divine then he was a great 
blasphemer. 

31. Then. — This word is omit- 
ted in the Revised Version. The 
Jews took up stones again. — 
They had attempted it before. 



have I shewed you from my Father; for 
which of those works do ye stone me ? 

33. The Jews answered him, saying, For a 
good work we stone thee not ; but for 
blasphemy; and because that thou, being a 
man, b niakest thyself God. 

34. Jesus answered them, Is it not written 
in your law, c I said, Ye are gods ? 

35. If he called them gods, d U nto whom 

z John 17 : 11, 22. a John 8 : 59 

b John 5: 18.- — c Ps. 82: 6. d Rom. 13: 1. 

(John 8: 59. ) It was the Old Tes- 
tament punishment for blasphemy, 
which they pretended that he 
deserved. 

32. Many good works hare I 
shewed. — He again appeals to his 
works. (See note on v. 25.) For 
which ... do ye stone me ? — He 
here implies the doctrine that 
good works merit reward, and evil 
works, punishment, and that those 
only who are wrong doers deserve 
punishment. They could name 
no evil work that he had ever 
done. What a character! His 
enemies again acknowledge his 
purity. (See John 8: 46, etc.) 

33. Saying. — Omitted in the 
Revised Version. Makest thyself 
God. — These Unitarians under- 
stood what the modern Unitarian 
attempts to explain away — his 
deity. Of the two, we prefer the 
ancient Unitarians, who did not 
attempt to explain away his mean- 
ing. He was condemned not for 
what he did but for what he pro- 
fessed. It is profession of faith 
in the believer also that will stir 
up more opposition in the hearts 
of a worldly church than evil 
deeds. 

34. In your law. — He refers to 
Ps. 82 : (>; also Exod. 22 : 28. 
His argument is, that if they 



CHAPTER X. 



107 



the word of God came, and the scripture can- 
not be broken ; 

36. Say ye of him, e whom the Father hath 
sanctified, and fsent into the world, Thou, 
blasphemest ; g because I said, I am h the Son 
of God? 

37. ilf I do not the works of my Father, 
believe me not. 

38. But if I do, though ye believe not me, 
k believe the works : that ye may know, and 



e John 6 : 27. / John 3 : 17; 5 : 36, 37 ; 

8 : 42. g John 5 : 17, 18 ; 10 : 30 . h Luke 

1 : 35 ; John 9 : 35, 37. i John 15 : 24. 

k John 5 : 36 ; 14 : 10, 11. 

applied the term " gods" to men, 
they ought not to take offence even 
on the supposition that he were 
only a man. 

35. The scripture cannot be 
broken. — He referred to the Old 
Testament, which the Jews be- 
lieved, so that we have his author- 
ity, in spite of the destructive 
criticism of these times, for the 
completeness of the Old Testament, 
no part of which is to be discredited 
or rejected. Men have tried to 
take away portions from the Old 
Testament, but it still remains 
unbroken. 

36. Whom the Father hath 
sanctified* — If they could call 
judges and magistrates (see v. 35) 
gods, who stood in the place of 
God, among the people, to execute 
the laws, much more should they 
call him God whom the Father 
had sanctified (set apart) and 
sent into the world. On the term 
"sanctified," Abbott remarks, 
" The original may be rendered 
either, made holy in the sense of 
made clean and pure in character, 
or, made holy in the sense of set 
apart to a holy use. It is evidently 
in the latter sense that it is used 



believe, i that the Father is in me, and I in 
him. 

39. m Therefore they sought again to take 
him : but he escaped out of their hand, 

40. And went away again beyond Jordan 
into the place n where John at first baptized • 
and there he abode. 

41. And many resorted unto him, and said, 
John did no miracle : o but all things that 
John spake of this man were true . 

42. P And many believed on him there. 

I John 14 : 10, 11 ; 17 : 21. 
m John 7 : 30, 44 ; 8 : 59. 

n John 1 : 28. o John 3 : 30. 

p John 8 : 30 ; 11 : 45. 

here." Godet says, " The term to 
sanctify must consequently desig- 
nate the celestial act by which God 
specially set him apart and conse- 
crated him for this mission." If 
Christ was not guilty of blasphemy 
in calling himself the Son of God, 
no more are we (if partakers of 
the divine nature) guilty of blas- 
phemy if we call ourselves the 
sons of God. 

37. Believe me not, — Belief is 
here used in the sense of John 
1: 12. 

38. And believe. — "And under- 
stand " (Rev. Yer. ). (See note on 
v. 25.) 

39. Escaped. — " Went forth" 
(Rev. Ver.). 

40. The place where John first 
baptized was Bethabara. (See 
John 1: 28.) There he abode.— 
He lived at Bethabara three 
months (Luke 10 speaks of it) and 
then started on his triumphal 
journey to Jerusalem. 

41. Miracle. — " Sign " (Rev. 
Yer. ). John did no miracle.— 
They recognized his superiority 
to John and believed on him be- 
cause they found that John's 
prophecy of him was true. 



108 



JOHN. 



CHAPTER XI. 
OW a certain man was sick, named Laza- 
rus, of Bethany, the town of a Mary and 
her sister Martha. 

a Luke 10 : 38, 39. 

CHAPTER XI. 
A Parable of the Two Degrees 
of Holiness: (1) Resurrec- 
tion from the Death of Sin; 
(2) Removal of all Hin- 
drances to Abundant Spirit- 
ual Life, 1- 44 — The Opposi- 
tion of Worldly Churchmen 
to Holiness is in Self-de- 
fence, 45-57. 

It is not known just when these 
events took place. It is supposed 
that Jesus was summoned from 
Bethabara ( see note on John 10 : 40 ) 
where he remained a few months 
after his ministry in Judea (see 
v.8), which is recorded in chapters 
T, 8, 9, and 10. This Christian 
family — Lazarus and sisters — is 
mentioned by Matthew (26: 6). 
It is supposed that Simon the 
leper, mentioned there, was the 
father of Mary, Martha, and Laza- 
rus, and that the mother was dead. 
There are evidences that they 
were wealthy, for Mary bestowed 
very costly ointment on Jesus 
(John 12: 5), and because they 
had many friends among the Jews, 
who came from Jerusalem to con- 
sole them in their trouble (v. 19). 

1. Lazarus. — He was about 
thirty years of age, — so says Jewish 
history. The word means, "assist- 
ance of God." Bethany. — A 
village about two miles from Jeru- 
salem, on the eastern side of Mount 
Olivet. Christ raised only one dead 
man — Lazarus — in Judea. The 



I 2. b it was that Mary which anointed the 
; Lord with ointment, and wiped his feet with 
her hair, whose brother Lazarus was sick. 
3. Therefore his sisters sent unto him, 

b Matt. 26 : 7 ; Mark 14 : 3 ; John 12 : 3. 

widow's son and Jairus's daughter 
were raised in Galilee. He raised 
three, — the maid just dead, the 
young man a few hours dead, and 
Lazarus, who had been dead four 
days, — to show there is no degree 
of death or sin too difficult for him 
to overcome. He gives the Jews 
a final proof of his omnipotence, 
so that they were without excuse. 
Grotius thinks that the reason 
the other evangelists did not men- 
tion Lazarus, was because they 
wrote during his lifetime, and were 
fearful of exciting the enmity of 
the Jews against him; but that 
John wrote after his death. Was 
sick. — Lazarus was a good man, 
for Jesus had a special regard for 
him (v. 3). Jesus often resorted 
to the society of this pious house- 
hold. (Luke 10: 38-42; John 12: 
1.) But in spite of piety and 
goodness, sickness will come. Let 
those who say that the atonement 
applies equally to the body as the 
soul, and that no one need be 
sick, remember that sickness is 
sometimes for the glory of God. 
(See v. 4; also notes on John 9: 
1-3.) The town.— "Tillage" 
(Rev. Yer.). Of Mary and her 
sister Martha. — These two wo- 
men were so well known in the 
early Church that John mentions 
it as a designation of the place. 

2. It was that Mary. — He here 
speaks of a fact that he especially 
mentions in the next chapter; 



CHAPTER XI. 



100 



saying, Lord, behold, c he whom thou lovest 
is sick. 

4. When Jesus heard that, he said, This 
sickness is not unto death, d but for the glory 

c Phil. 2 : 2G, 27. 

hence the anointing must have 
been well known in the Church at 
this time, for John refers to it as 
a well-known fact. We learn here 
that it is proper to mention the 
good works of God's people, if 
done in the right spirit. Some 
people are as proud in concealing 
these things as others in publish- 
ing them. 

3. He whom thou lovest is sick. 
— They did not put it on the plea of 
their brother being sick, but of its 
being the one Jesus loved. Jesus 
had some friends whom he loved 
more than others, as this family 
(v. 5), and John, the writer. We 
may have especial friendships 
without wronging any. Our inti- 
mate friends are those whose char- 
acters we judge the most worthy 
of love. Jesus was a perfect judge 
of character, and these whom he 
loved were especially worthy of 
his love. We are not required to 
love our enemies just exactly as we 
love our dearest friends. Christ 
had a different love for these 
than he had for his enemies. Is 
sick, — (See note on v. 1). See the 
confidence of this prayer; they do 
not ask a cure, nor for him to come 
to them, but leave it all with him, 
knowing that he would do just the 
best thing possible in the case. 

4. This sickness is not unto 
death. — The final result would be 
life and recovery, and not death. 
For the glory of God. — We here 



of God, that the Son of God might be glorified 
thereby. 

5. Now Jesus loved Martha, and her sister, 
and Lazarus. 



d John 9 : 3 ; 11 : 40. 

learn that sickness is sometimes 
for the glory of God. (See notes 
on v. 1.) Who would not be will- 
ing to be sick or suffer if it will 
glorify God? When it is the sick- 
ness of one whom Jesus loves, it 
is Jesus himself who makes it his 
own, by making it tolerable to the 
sick and making it minister to his 
own glory. Jesus explained in 
verse 15 the reason of his delay. 
In the midst of the mystery that 
comes when prayer is not immedi- 
ately answered, let us remember 
that the explanation will come 
later and will be perfectly satisfac- 
tory. This verse seems to have 
been his message to the sisters. 
(See v. 40.) 

5. Jesus loved 3Iartha, and. — 
The delay of two days was not 
cruel indifference, but love. Jesus 
loves many families now — those 
who receive him into their full con- 
fidence. (See v. 3.) 

6. Therefore. — A remarkable 
" therefore." Because he loved 
them he did not go to them; he 
seemed to ignore them, only in the 
end to do greater things for them. 
In our grief God seems to have for- 
gotten us sometimes; it is only to 
gather us with great mercies. 

! (Isa. 54: T.) This abiding of Jesus 
brought out (as trial always does) 
what was in these people: it devel- 
oped the faith of the sisters (v. 
22), and it drew into outward ex- 
pression the scepticism of the 



110 



JOHN. 



G. "When he had heard therefore that he 
was sick, e he abode two days still in the same 
place where he was. 

7. Then after that saith he to his disciples, 
Let us go into Juchea again. 

S. His disciples say unto him, Master, fthe 
Jews of late sought to stone thee ; and goest 
thou thither again ? 

9. Jesus answered, Are there not twelve 
hours in the day ? g If any man walk in the 
day, he stumbleth not, because he seeth the 
light of this world. 

10. But h a man walk in the night, he 
stumbleth, because there is no light in him. 



e John 10: 40. / John 10 : 31. 

g John 9 : 4. h John 12 : 35. 

Jews (v. 37). " Christ's delays are 
the touchstones of spiritual life" 
(Ker). The delay was necessary, 
too, to establish beyond a doubt 
that Lazarus was really dead, lest 
some might say it was only a case 
of suspended animation. 

7. Let us go into Judaea again. 
— He was at this time doubtless in 
or near Bethabara, in the provinces 
of Perea. (See John 10: 40.) It 
would take a day or two to get to 
Bethany, and thus the four days 
(v. 39) would be rilled out. 

8. Master. — "Babbi" (Bev. 
Yer.). Of late sought. — " Were 
but now seeking" (Bev. Yer.). 
(See John 10: 31; 8: 59.) 

9. Are there not twelve hours 
in the day % — The Jews divided 
the day into twelve equal portions 
of time, or hours; the night like- 
wise. He stumbleth not. —Be- 
cause he walks in the light. Christ 
was walking in the light, — doing 
his Father's will, — and none of the 
Jews could inflict any harm upon 
him or kill him until the allotted 
time of finishing his life-work was 
accomplished. We ought to feel 
that, if we walk in the light, we too 



11. These things said he : and after that he 
saith unto them, Oar friend Lazarus i sleep- 
eth ; but I go, that I may awake him out of 
sleep. 

12. Then said his disciples, Lord, if he 
sleep, he shall do well. 

13. Howbeit Jesus spake of his death : but 
they thought that he had spoken of taking of 
rest in sleep. 

14. Then said Jesus unto them plainly, 
Lazarus is dead. 

15. And I am glad for your sakes that I was 
not there, to the intent ye may believe ; 
nevertheless let us go unto him. 



i So Deut. 31 : 16 ; Dan. 12 : 2 ; Matt. 9 : 
24 ; Acts 7 : 60 ; 1 Cor. 15 : 18, 51. 



are immortal until our work is 
done; and when our work is done 
we ought to be as ready to go to 
heaven as he was. 

10. He stumbleth. —Because 
he walks in the dark; the wicked 
are liable to be cut off by an un- 
timely end at any time. Hence he 
felt no danger in going to Judea, 
for he was walking in the light 
— doing the divine will. 

11. Our friend. — Jesus still 
makes friends of mortals who 
obey him. (John 15: 14.) Sleep- 
eth. — "Is fallen asleep" (Eev. 
Yer. ). The figure of sleep is often 
used to represent death. 

12. He shall do well. — "He 
shall recover " (Rev. Yer.). There 
is no ground in these words for the 
doctrine of the sleep of the dead. 
Jesus used a figure to represent 
death; the disciples understood 
him literally. Jesus in the four- 
teenth verse shows that he meant 
death, using "sleep" as a figure. 
It says there he spoke plainly, 
showing that before this he spoke 
figuratively. 

15. " There is a fitness in Christ 
being absent from the world while 



CHAPTER XL 



111 



1G. Then sa'd Thomas, which is called 10. And many of the Jews came to Martha 
Didymus, unto his fellow disciples, Let us and Mary, to comfort them concerning their 
also go, that we may die with him. brother. 

17. Then when Jesus came, he found that '• 20. Then Martha, as soon as she heard that 
he had lain in the grave four days already. Jesus was coming, went and met him : but 

18. Now Bethany was nigh unto Jerusalem, ' Mary sat still in the house. 



1 about fifteen furlongs off : 



1 That is, 



death reigns. Christ could not be 
present and see death strike down 
his friends without interposing. 
We never read that this enemy of 
mankind was permitted to exercise 
his power before the open face of 
the Son of God" (Ker). To the 
intent ye may believe. — We here 
learn the use of the miracles: to 
strengthen the faith of disciples, 
and at the same time leave his 
enemies without excuse. 

16. Didymus, — " The twin," is 
the meaning of the word. Thomas 
was spiritual and courageous 
enough to foresee Jesus' danger 
and to resolve to die with him. 
This spiritual man Thomas had 
inbred sin, however, that hindered 
his faith. (John 20: 25. ) He had 
the mixed state of love with feeble 
faith. Pentecost cured him of 
inward sin. 

17. Lain in the grave. — " Been 
in the tomb" (lie v. Yer. ). Four 
days. — See note on verse 7. Laz- 
arus was in the grave one day 
longer than Jesus was. 

18. Bethany was nigh unto 
Jerusalem. — "The use of the 
past tense, 'was,' not is, indicates 
that Bethany had ceased to exist 
at the time when John wrote his 
Gospel; it thus incidentally con- 
firms the opinion that he wrote a 
considerable time after the de- 
struction of Jerusalem, and when 



21. Then said Martha unto Jesus, Lord, if 



about two miles. 



that city and its environs were 
lying waste" (Abbott). Fifteen 
furlongs. — About two miles. 

19. Many of the Jews came. — 
This shows the position of this 
family to have been one of influ- 
ence and rank. Their visit to con- 
sole the mourners provided the' 
miracle with abundant witnesses. 
To comfort. — "To console" 
(Rev. Yer. ). The Jewish time of 
mourning was thirty days: three 
for howling and weeping, seven 
for lamentation and visits of con- 
dolence, and the other twenty to/ 
less demonstrative observances. It 
was anything but real comfort. But 
this family did not need Jewish 
comfort; they had a better com- 
forter. 

20. Martha . . . went and met 

him. — She had gone to him se- 
cretly. (Seev. 2S. ) John describes 
in these two touches the character 
of these two women in harmony 
with the account of Luke (10: 38- 
42): Martha, energetic, vigorous; 
Mary, subdued and placid. Mary 
sat still. — The Revised Yersion 
shows in what sense the word 
"still" is used by translating it, 
"Mary still sat." Martha found 
some consolation in her activity; 
Mary seemed to find it in her faith. 
The latter had evidently not yet 
heard of the approach of her Lord. 

21. If thou hadst been here, 



112 



JOHN. 



thou hadst been here, niy brother had not 
died. 

22. But I know, that even now, k whatso- 
ever thou wilt ask of God, God will give it 
thee. 

23. Jesus saith unto her, Thy brother shall 
rise again. 

24. Martha saith unto hint, II know that 
he shall rise again in the resurrection at the 
last day. 



ft John 9: 31. 1 Luke 14: 14 ; John 5: 29. 

m John 5 : 21; 6 : 39, 40. n John 1:4; 

6: 35 ; 14: 6 ; Col. 3: 4 ; 1 John 1: 1, 2 ; 5: 11. 

iny brother had not died, — No 

doubt they had said it many times 
since their trouble, for Mary too 
said it (v. 32). There was no re- 
proach in it, for Christ could not 
have got there before Lazarus died. 
It was too far from Bethabara. 
He must have died the very day 
the message was received. 

22. God will give it thee. — She 
must have heard of the raising of 
the widow's son and J alms's 
daughter, and have taken hope 
that it might be that he would 
raise her brother. 

23. Thy brother shall rise 
again. — He says this to bring out 
the expression of her faith, as we 
see in the next verse. 

24. In the resurrection at the 
last day. — The best part of the 
Jews believed in the resurrection 
of the body at the last day. If 
their belief had been wrong Jesus 
would have corrected it. 

25. I am the resurrection. — 
The term resurrection means, 
rising again, and hence refers to 
the body, for it is the part that 
lies down in death and rises again. 
Jesus says he is the resurrection, 
for he only is the power that can 
raise the body. And the life. — 



25. Jesus said unto her, I am mthe resur- 
rection, and the n life : o he that believeth in 
me, though he were dead, yet shall he live : 

26. And whosoever iveth and believeth in 
me shall never die. Believest thou this ? 

27. She saith unto him, Yea, Lord : P I 
believe that thou art the Christ, the Son of 
God, which should come into the world. 

28. And when she had so said, she went her 
way, q and called Mary her sister secretly, 

o John 3 : 36 ; 1 John 5 : 10, etc. 

p Matt. 16 : 16 ; John 4 : 42 ; 6 : 14, 69. 

q 1 Thess. 5 : .11. 

He is more than the power of rais- 
ing dead bodies; he puts his own 
life into dead souls. This is soul 
resurrection. Here, then, are two 
resurrections, the physical and 
the spiritual. If we do not keep 
this thought in view we cannot 
explain nor understand the rest of 
the verse. Though he were dead. 

— "Though he die" (Rev. Yer.). 
Though he die physically he shall 
not die spiritually. 

26. Liveth.— Spiritually. Shall 
never die. — Spiritually. Spiritual 
death is the real death, as spiritual 
life is the real life. And the 
whole miracle of the raising of 
Lazarus is a parable of soul resur- 
rection, or salvation. 

21. I believe ["I have be- 
lieved,*' Rev. Yer.] that thou art 
the Christ. — So we see that belief 
in Christ includes a belief in the 
resurrection of the body at the 
last. This is our consolation in 
similar grief, that we believe in 
Jesus the Christ, and the resurrec- 
tion day. Which should come. 

— "Even he that cometh" (Rev. 
Yer.). 

28. The Master is coine ["is 
here,'' Rev. Yer.], and ealleth for 
thee. — In our grief there is conso- 



CHAPTER XI. 



113 



saying, The Master is come, and calleth for 
thee. 

29. t As soon as she heard that, she arose 
quickly, and came unto him. 

30. Now Jesu3 was not yet come into the 
town, but was in that place where Martha 
niot him. 

31. s The Jews then which were with her 
in the house, and comforted her, when they 
saw Mary, that she rose up hastily and went 
out, followed her, saying, She goeth unto the 
grave to weep there. 

r Ps. 27 : 8 ; 119 : 59, GO. s V. 19. 

t V. 21. u Heb. 4: 15; 5: 7, 8. 

lation, for the Master lias come, 
the power of death is broken. He 
calls to us, " Come unto me, all ye 
that labor and are heavy laden, and 
I will give you rest." We may all 
be like Martha, telling our sorrow- 
ing friends of a Master near at 
hand who can banish sorrow. He 
takes our friends from us that we 
may find our consolation in him. 

29. Arose quickly. — She had 
not heard of his approach until 
this time. 

30. Jesus was still outside the 
village. He had not yet come to 
the tomb. 

81. And comforted, — " Were 
comforting" (Rev. Yer.). Saying", 
She g oeth unto the grave. — " Sup- 
posing that she was going unto the 
tomb" (Rev. Ver.). According to 
Jewish custom, mourners went 
often to the tomb during the first 
days of their grief. 

32. Fell down at his feet. — 
This did not the less devotional 
Martha. (See note on verse 20. ) If 
thou hadst been here. — See note 
on verse 21. 

33. He groaned in the spirit. — 
The true translation is, he was 
indignant. There are two theories | 



32. Then when Mary was come where Jesus 
was, and saw him, she fell down at his feet, 
saying unto him, t Lord, if thou hadst been 
here, my brother had not died. 

33. When Jesus therefore saw her weeping, 
and the Jews also weeping which came with 
her, he u groaned in the spirit, and 2 was 
troubled, « 

34. And said, Where have ye laid him? 
They said unto him, Lord, come and see. 

35. t Jesus wept. 



2 Gr. he troubled himself. 

v Job 30 : 25 ; Luke 19 : 41 ; Heb. 2 : 16. 

explaining his indignation. One is 
based on the previous clause, " The 
Jews also weeping." He was 
indignant at the artificial, affected 
grief of these opposers, who ques- 
tioned his ability to raise the dead 
(v. 37), and who, after the miracle, 
used it against him (v. 46), and 
tried to kill Lazarus (John 12: 10), 
whom they were shedding tears 
over. Another theory of his indig- 
nation is, that he w T as indignant at 
death, which caused so much sor- 
row then and all through the ages. 
We see no reason why both may 
not be true. He was indignant at 
these hypocritical Jews, and at 
death who had dared to seize his 
beloved friend. Both death and 
the hypocrites were of the devil. 
We sometimes see performances at 
modern funerals just as well calcu- 
lated to awaken righteous indigna- 
tion. 

35. Jesus wept. — The shortest 
verse in the Bible, yet it contains 
more than the longest verse. It 
teaches that our Christ was a man 
as well as God. He wept at human 
grief through sympathy. He still 
feels the same sympathy. (Heb. 
4: 15.) We have only one other 



114 



JOHN. 



36. Then said the Jews, Behold how he 
loved him ! 

37. And some of them said, Could not this 
man, w which opened the eyes of the blind, 
have caused that even this man should not 
have died ? 

38. Jesus therefore again groaning in him- 



instance given of his weeping — 
over Jerusalem. (Luke 19: 41. 
See our note there. ) ISTot with- 
standing he knew Lazarus was to 
be raised, and that they had no 
occasion for grief as far as Lazarus 
was concerned, yet he wept out of 
sympathy with the broken hearts 
of short-sighted mortals. What 
sympathy! 

36. Behold liow he loved hiin ! 
— Jesus so manifested his love for 
a human being as to call forth 
expressions of wonder. Ought not 
human beings to so love him in 
return as to make the world 
wonder? 

37. And. — "But" (Rev. Yer.). 
The Revised Version puts "but" 
in the place of " and," noticing the 
contrast between the candid and 
uncandid Jews. " But " introduces 
their cavil, alluding to the cure of 
the blind man a few days before. 

38. Jesus therefore again groan- 
ing'. — Again indignant, because of 
this thrust of unbelief. (See note 
on v. 33.) Grave. — "Tomb" 
(Rev. Yer. ). It was a cave. — The 
patriarchs buried their dead in 
caves (Gen. 23 : 7-19), hence the 
custom arose. These were sepul- 
chres cut into the solid rock, usu- 
ally in a side hill. A stone lay 
upon ["against," Rev. Yer.] it. — 
The entrance was blocked with a 



self cometh to the grave. It was a cave, and 
a stone lay upon it. 

39. Jesus said, Take ye away the stone. 
Martha, the sister of him that was dead, saith 
unto him, Lord, by this time he stinketh : for 
he hath been dead four days. 

40. Jesus saith unto her, Said I not unto 



w John 9: 6, 



stone to secure it. So with the 
tomb of Christ himself. 

39. Take ye away the stone. — 
This is a parable of salvation. 
(See note on vs. 25, 26. ) It shows 
the part of human agency in bring- 
ing the unconverted to life and 
liberty. (1) We are to take away 
the hindrances to their coining 
from the death of sin. God will 
not do that which we can do our- 
selves. There may be stones of 
an inconsistent example, want of 
sympathy and personal effort, that 
are hindrances to their conversion, 
that only we can roll away. Or it 
may be unbelief, as in the case of 
Martha who said, " He hath been 
dead four days." We may feel as 
if the case was too hard and des- 
perate, as she did, and human 
reason and faith may struggle over 
it. Unbelief on our part often 
hinders conversion of friends. 

40. Said I not unto thee. — How 
good the Lord is to bring to our 
recollection his promises, when we 
have forgotten them ! He evidently 
refers to the message he had sent 
them in verse 4. If thou wouldest 
believe. — How does this rebuke 
many who estimate divine power 
as of little or no account in convict- 
ing and saving desperate cases/ 
Thou shouldest see the glory of 
God. — We must believe before we 



CHAPTER XI. 



115 



thee, that, if thou wouldest believe, thou 
shouldest x see the glory of God ? 

41. Then they took away the stoue from the 
place where the dead was laid. And Jesus 
lifted up his eyes, and said, Father, I thank 
thee that thou hast heard me. 

42 And I knew that thou hearest me 

x Vs. 4, 23. 

see. Many want to see the glory 
and then they will believe. We 
hear them saying, "I do not see," 
"do not feel," etc., when they 
have not believed. 

41. Then ["So," Rev.Yer.j they 
took away the stone. — The faith 
that Jesus everywhere rewarded 
was manifested in obedience. 
Obedience is faith in action. From 
the place where the dead was laid. 
— This is omitted from the best 
manuscripts and in the Revised 
Version. Father. — Right in the 
face of these cavilling Jews he as- 
serted that God was his Father, 
and thus that he was the Son. 
That thou hast heard me. — Christ 
prayed and got answer to his 
prayers. So may we. We too may 
have the assurance of faith, know- 
ing that God hears our prayer with 
favor even before he answers it. 
The Holy Ghost leads a believer to 
pray for the things he is to receive. 
Christ publicly thanked God for 
answer to prayer, for the benefit of 
bystanders; so ought we publicly 
to thank God when our prayers are 
answered. So we see public praise 
and worship are both for the glory 
of God and the good of others. 
We may be preaching and praying 
then at the same time. 

42. I knew that thou hearest 
me always. — He who lives in 
spiritual communion with God has 



always: but 7 because of the people which 
stand by I said i7, that they may believe that 
thou hast sent me. 

43. And when he thus had spoken, he cried 
with a loud voice, Lazarus, come forth. 

44 And he that was dead came forth, 
bound hand and foot with graveclothes ; and 

y John 12 : 30. 

the same assurance. The people 
which stand by. — " The multitude 
which standeth around " (Rev. 
Ver. ). That they may believe. — 
The direct object of the miracle 
was thus to glorify God by giving 
candid minds sufficient evidence 
to believe on him. (See notes on 
vs. 4 and 15.) Hast sent. — 
" Didst send" (Rev. Ver.). 

43. Cried with a loud voice. — 
Something unusual for him to cry 
aloud. He did it only on special 
occasions (John 7: 37), that the 
people might hear. He will cry 
again, and his voice, like the sound 
of many waters, will pierce the 
tomb. (Rev. 1: 15; John 5: 28, 20; 
1 Thess. 4: 16. ) This voice will be 
the last trump. 

44. He that was dead came 
forth. — It was an instantaneous 
resurrection. So is the spiritual 
resurrection, of which this was the 
type. Study Col. 3: 1 in connec- 
tion with this whole verse. Bound 
hand and foot with graveclothes. 
— He had life and could walk, and 
yet he was impeded and hindered 
by graveclothes. Paul tells us ( Col. 
3: 1-0) what the manifestations 
of inbred sin are that hinder those 
who have the new life and are 
walking in the way of life. Nap- 
kin. — Obstructing his sight. He 
needed something more done to 
give him sight. Loose him, and 



116 



JOHN. 



z his face was bound about with a napkin. 
Jesus saith unto them, Loose him, and let 
him go. 

z John 20 : 7. 

let him go. — Here we see typified 
our duty in helping souls to the 
entire liberty of full salvation. 
(See note on John 13: 14.) Ashe 
would not do man's work in roll- 
ing away the stone, (type of our 
part in conversion of others, ) so 
now he expects us to help each 
other to full liberty from sin while 
he strengthens and confirms the 
new life that he has implanted. 
Holiness organizations and work 
are the modern methods of loos- 
ing and letting people go free, 
and God has so honored them 
that it is too late to repudiate 
them. To show that our interpre- 
tation is tenable, we will give 
some interpretations of others 
who, while rejecting the theory of 
the second blessing, are candid in 
the interpretation of the Word, 
though faulty. "A parable of re- 
demption. Sin a spiritual death; 
Christ, the spiritual life-giver" 
(Abbott). "So in the quickening 
of the dead to spiritual life, 
human instrumentality is em- 
ployed first to prepare the way 
and then to turn it to account" 
(Brown). "This is a blessed 
work which the Lord permits us 
to do, that of loosing the grave- 
clothes and napkins of his awak- 
ened ones" (Besser). The last 
two fail to carry out the parable. 
" We can aid in their perfect liber- 
ation when the divine voice has 
called them from the sleep of 
death" (Abbott). Lazarus out- 



45. Then many of the Jews which came to 
Mary, a and had seen the things which Jesus 
did, believed on him. 

a John 2 : 23 ; 10 : 42 ; 12 : 11, 18. 

side the grave represents not an 
awakened sinner, but one already 
alive — a child of God, one who 
has spiritual life. It is help 
afforded the young convert; and 
the greatest need of the young 
convert is the eradication of de- 
pravity. Let him go on unto per- 
fection. (Heb. 6: 1.) Let us not 
be satisfied with being alive from 
the dead, but let us be free. The 
physical resurrection of Lazarus 
was not final. He had to die 
again. Legend says he was never 
seen to smile again because he 
had to come back to this world. 
It also says he was thirty years old 
at this time and lived thirty years 
longer. Curiosity would fain have 
Lazarus describe his experience 
of those four days, but we do not 
have it given. We shall all know 
soon enough. "Jesus Christ," 
says Quesnel, " omitted nothing to 
save this dead person: he under- 
went the fatigue of a journey, he 
wept, he prayed, he groaned, he 
cried with a loud voice and com- 
manded the dead to come forth." 
" What ought not a minister to do 
in order to raise a soul, and espe- 
cially a soul long dead in tres- 
passes and sins! " (Clarke.) 

45. The things which Jesus 
did. — " That which he did " (Rev. 
Yer. ). This was the glorifying of 
God referred to in verse 4. 

46. Went their ways. — ' ' Went 
away" (Rev. Yer.). While this 
miracle blessed some, it enraged 



CHAPTER XI. 



117 



4G. But some of them went their ways to 
the Pharisees, and told them what things 
Jesus had done. 

47. H b Then gathered the chief priests and 
the Pharisees a council, and said, c What do 
we ? for this man doeth many miracles. 

48. If we let him thus alone, all men will 
believe on him : and the Romans shall come 
and take away both our place and nation. 



6 Ps. 2: 2; Matt. 26 : 3 ; Mark 14 : 1 ; 
Luke 22 : 2. c John 12 : 10 ; Acts 4 : 16. 



others. Thus is the gospel ministry 
a savour of life unto life or of death 
unto death. We think sometimes 
that everyone will be pleased with 
the fruits of holiness; not always, 
— not more so than in the experi- 
ence of Christ. Christ had said of 
another Lazarus (Luke 16: 31), 
" If they hear not Moses, . . . 
neither will they be persuaded, 
though one rose from the dead"; 
and we here see his saying verified. 

47. A council. — The council of 
the Jews, the Sanhedrim. What 
do we ? — That is, "We are doing 
nothing and the power of this man 
is increasing all the time through 
these signs which he performs." 

48. If we let Mm thus alone. — 
They did not attempt to deny the 
miracle. How desperately wicked 
is the human heart, to acknowl- 
edge the truth and fight against 
it ! The Romans shall come. — It 
was an absurd excuse. They pre- 
tended that they feared that he 
would get so popular that great 
multitudes would follow him, thus 
arousing the jealousy of the Ro- 
mans, when they were ready, when 
a Messiah came who suited them, 
to join in driving out the Romans. 
It shows how specious the excuses 
that men offer when they oppose 



49. And one of them, named d Caiaphas, 
being the high priest that same year, said 
unto them, Ye know nothing at all, 

50. c Nor consider that it is expedient for 
us, that one man should die for the people, 
and that the whole nation perish not. 

51. And this spake he not of himself : but 
being high priest that year, he prophesied 
that Jesus should die for that nation ; 



d Luke 3:2; John 18 : 14 ; Acts 4 : G. 
e John 18 : 14. 



the truth. They pretend love of 
the public good in order to palliate 
murder. The Romans did take 
away their place and city, but if 
they had yielded to the claims of 
the gentle Jesus their city would 
have remained to this day. 

49. Caiaplias. — See note on 
Luke 3: 2. Being" the high priest 
that same year. — The Jews no 
longer had the power to appoint 
their own high priests. The Ro- 
mans now appointed them. For- 
merly the office was held for life. 
' ' I am inclined to think the lan- 
guage here a sarcastic reference to 
the degenerate nature of the office ; 
John refuses to give to Caiaphas 
the honor once but no longer due 
to the high-priesthood" (Abbott). 

50. Nor consider. — 4 1 Nor do ye 
take account" (Rev. Yer.). For 
us. — "For you" (Rev. Yer.). 
The whole nation perish not. — 
He refers to the fear of destruc- 
tion from the Romans that he 
expresses in verse 48. 

51. This spake he not of him- 
self. — Not out of his own wisdom. 
Divine power speaks through him 
as through Balaam of old. God 
sometimes speaks through a de- 
generate ministry. That nation. 
" The nation" (Rev. Yer.). 



118 



JOHN. 



52. And fnot for that nation only, but 
that also he should gather together in o the 
children of God that were scattered abroad. 

53. Then from that day forth they took 
counsel together for to put him to death. 

54. Jesus h therefore walked no more 
openly among the Jews ; but went thence 
unto a country near to the wilderness, into a 
city called i Ephraim, and there continued 
with his disciples. 

55. % j And the Jews' passover was nigh at 
hand : and many went out of the country up 
to Jerusalem before the passover, to purify 
themselves. 

/ Isa. 49 : 6 ; 1 John 2 : 2. 

g John 10 : 16 ; Eph. 2 : 14, 15, 16, 17. 

h John 4: 1, 3; 7 : 1. 

52. But that also lie should 
gather ... in one. — He died not 
for one nation only, but that he 
might gather a holy people into 
one, out of all nations. He, the 
Just, dies for that wicked people. 
While he meant one thing, God 
made his prophecy mean another 
thing far grander and deeper. 

53. From that day forth.— 
They had arrived at the decision 
of death; they never relented 
from that day. 

54. Ephraim. — This seems to 
have been the Ephraim of the Old 
Testament. (2 Chron. 13: 19.) 
Dr. Robinson thinks it the same 
as Ophrah, mentioned in Josh. 18: 
23; 1 Sam. 13: 17. It was almost 
twenty miles northwest of Jeru- 
salem and five or six east of 
Bethel. Continued. — ' ' Tarried ' ' 
(Rev. Ver.). 

55. To purify themselves.— 
We see the custom of purifying 
before the passover, referred to in 
2 Chron. 30: 13-20. The disciples 
evidently bathed before the pass- 
over; Jews purified themselves be- 
fore fasts and sacrifices, as seen 



56. k Then sought they for Jesus, and spake 
among themselves, as they stood in the 
temple, What think ye, that he will not come 
to the feast ? 

57. Now both the chief priests and the 
Pharisees had given a commandment, that, if 
any man knew where he were, he should shew 
it, that they might take him. 

CHAPTER XII. 
[THEN Jesus six days before the passover 
came to Bethany, a where Lazarus was 
which had been dead, whom he raised from 
the dead. 

i See 2 Chron. 13 : 19. 

j John 2 : 13 ; 5 : 1 ; 6 : 4. 

k John 11 : 8 ; 7 : 11. a John 11 : 1, 43. 

in John 13: 10. (See note there. 
Also see Deut. 21: 6; Lev., chaps. 
12-15; Exod. 30:47-21.) 

56. That he will not come to 
the feast. — The raising of Laza- 
rus made a greater impression on 
the people than any sign that 
he ever performed. They were 
anxious to see Jesus therefore. 

57. The chief priests and Phari- 
sees doubtless issued a proclama- 
tion against him, but in spite of it 
all he entered the city later in 
triumph. 

CHAPTER XII. 
Holy Love gives its Best to 
Jesus, 1-11 — Holiness is Pop- 
ular until the Hour of the 
Offence of the Cross, 12-18 — 
The Non-professing, Candid 
World are Attracted by it, 
19-23 — Holiness Means Death 
to Sin and the Self-life, 24- 
33 — Unscriptural Notions of 
Holiness Exposed, 34-36 — Un- 
belief and Opposition to 
Holiness Must be Expected, 
According to Prophecy, 37- 
41 — The Reason that so 



CHAPTER XII. 



119 



2. b There they made him a supper ; and 
Martha served : but Lazarus was one of them 
that sat at the table with him. 

3. Then took c Mary a pound of ointment 
of spikenard, very costly, and anointed the 

b Matt. 26 : 6 ; Mark 14:3. 

Many do not Espouse and 
Advocate Holiness, 42-50. 

1. Bethany. — (See notes on 
Luke 19: 29 and John 11: 1.) 
Jesus was now returning from his 
sojourn in Ephraim. (John 11: 
54.) Which had been dead.— 
Omitted in Revised Version. 
Whom he raised from the dead. — 
John seems to have mentioned 
this here because suggested by the 
occurrences of the last chapter. 
The fact that Lazarus was at the 
feast shows that his resurrection 
was a reality and not the decep- 
tion of a few hours. 

2. There they made him a 
supper. — Matthew and Mark give 
the most extended account of 
this same supper. (Matt. 26: 6; 
Mark 14: 3-9. See notes there.) 
This was not the same event as 
mentioned in Luke 7 : 36-50. 
Honorary dinners are sanctioned 
by this one in honor of Jesus. 
Martha served. — Martha was a 
very active woman. Wherever 
either Luke or John speak of the 
two sisters they invariably give 
them the same character; one of 
the undesigned coincidences of 
the Bible. (See note on John 11: 
20. ) At the table. -"At meat " 
(Rev. Yer. ). This feast was given 
by Simon the leper, who was 
probably the father of Mary, 
Martha, and Lazarus. (See Matt. 
26: 8, etc.) Of course he was a 
cured leper. Uncured lepers were 



feet of Jesus, and wiped his feet with her 
hair : and the house was filled with the odour 
of the ointment. 

4. Then saith one of his disciples, Judas 
Iscariot, Simon's son, which should betray him, 

c Luke 10: 39; John 11 : 2. 

not permitted to be near other 
people. Probably he was cured 
by Jesus. 

3. Ointment of spikenard. — 
The most costly of the ointments 
of that day. It was made from a 
plant that grew in India. A pound 
of it was worth more than forty dol- 
lars. It shows that the family were 
wealthy. Matthew and Mark say 
she brought it in an alabaster box. 
She broke the neck of the box 
and poured out the whole pound. 
(See note on alabaster box, Luke 
7 : 38. ) Love gives its best to the 
one loved, and the expression of 
true love is not waste. Anointing 
the person two or three times a 
day was customary in those times. 
Costly. — " Precious " (Rev. Yer. ). 
Wiped his feet with her hair. — 
So did the woman who was a sin- 
ner. (Luke 7 : 38.) It was evi- 
dently customary in such cases. 
The house was filled with the 
odour. — And so has the whole 
world been filled with the aroma 
of that deed of love. Acts of love 
performed for Christ have an un- 
dying influence. 

4. Then saith one of his disci- 
ples, Judas Iscariot. — 4 ' But Ju- 
das Iscariot, one of his disciples" 
(Rev. Yer.). Those who object 
to expressions of love to Jesus, 
whether by costly offerings, testi- 
monies, hallelujahs, or in any other 
manner, should remember that this 
objection was started by Judas. 



120 



JOHN. 



5. Why was not this ointment sold for three 
hundred pence, and given to the poor ? 
G. This he said, not that he cared for the 

d John 

Matthew says the other disciples 
shared the sentiment of Judas. 
(Matt. 26 : 8. ) One bad sheep often 
infects a whole flock. 

5. Why was not this ointment 
sold, etc. — This was apparently a 
very plausible objection, but not 
the real one, which is mentioned in 
the next verse. Judas was con- 
demned by the expression of a love 
that he did not have himself. This 
is the cause of much of the objec- 
tion to holiness and higher states 
of experience. Such testimony 
condemns those below that experi- 
ence, and hence arouses hostility. 
Three hundred pence* —See note 
on verse 3. Given to the poor. — 
Selfish people cannot appreciate 
the expression of love. The same 
people to-day say, instead of wast- 
ing money on the support of the 
gospel, give to the poor. But the 
gospel aims to do something more 
for mankind than to furnish bread 
and butter. It proposes to save 
them and lift them out of their 
poverty, for the chief cause of pov- 
erty is sin. The best friends of the 
poor are the friends of Jesus. 

6. Because he was a thief.— 
There was a real as well as an ap- 
parent cause for what he said. 
There is a cause for everything that 
is said, and that cause is the motive 
of the heart, often concealed plaus- 
ibly, as here. Let the people who 
oppose home and foreign work re- 
member that they express the same 
sentiments as Judas. Had the 



poor ; but because he was a thief, and d had 
the bag, and bare what was put therein. 
7. Then said Jesus, Let her alone: against 

13 : 29. 

bag 1 . — " Having the bag " (Rev. 
Ver. ). It seems by this that Christ 
and the disciples had a treasury, 
and that they gave even out of their 
poverty to the poor. John 13: 29 
shows that Jesus and the disciples 
had a regular habit of giving, for 
when Judas went out they supposed 
that he went to do one of two cus- 
tomary things, one of which was 
alms-giving. Here is the first idea 
of a church fund and systematic 
benevolence. The question has 
been asked why did Christ choose 
Judas to carry the bag. We do 
not know that he did. Perhaps 
the disciples chose him. Or if 
J esus chose him it might have been 
because of his superior financial 
ability, which was proper until he 
yielded to his inbred covetousness 
and stole. Judas lost his temper; 
inbred sin got the mastery of him. 
How many have backslidden right 
here ! This was the turning-point 
of his life. It is noticeable that 
the only one of the disciples that 
made shipwreck was the one who 
was infected by the love of money. 
After all the solemn warnings of 
the Bible about covetousness, how 
few warnings in that direction are 
given by the modern pulpit! Bare 
what was put therein. — The Re- 
vised Version gives us more light 
on this passage. It translates it, 
' 4 Took away what was put 
therein." He stole from the bag. 

7. Then said Jesus. — When 
unjustly and harshly accused, as 



CHAPTER XII. 



121 



the day of my burying hath she kept this. 

8. For e the poor always ye have with you ; 
but me ye have not always. 

9. Much people of the Jews therefore knew 
that he was there : and they came not for 
Jesus* sake only, but that they might see 
Lazarus also, f whom he had raised from the 
dead. 

10. If g But the chief priests consulted that 
they might put Lazarus also to death ; 

11. h Because that by reason of him many 

e Matt. 26 : 11 ; Mark 14 : 7, 
/ John 11 : 43, 44. 

g Luke 16 : 31. A John 11 : 45 ; 12 : 18. 

was Mary, let us not be disheart- 
ened ; Jesus will defend and com- 
fort. Let her alone : against the 
day of my burying 1 hath she kept 
this. — "Suffer her to keep it 
against the day of my burying" 
(Rev. Yer.). If Mary had not per- 
formed this task then she never 
would, for he was soon to be cruci- 
fied; and when the other women 
went to embalm his body he had 
arisen. (Luke 24: 1,2.) A lesson 
for us, to improve present opportu- 
nities, which will prevent future re- 
grets. Christ was here indignant 
(as he ever is) at criticism against 
his little ones. The anointing was 
a prophetic act of his burial. 
Mary, like Caiaphas (John 11: 49- 
52), prophesied more than she real- 
ized. 

8. Me ye have not always.— 

They could help the poor at any 
time after he was gone. There are 
other ways of doing good besides 
giving to the poor. Mary had to 
endure a good deal of criticism, 
first and last, from Martha and the 
disciples, but she kept sweet. 
Quesnel says on this incident, 
"Christ trusts a thief with bis 
money because he sets no value 
upon it; but he keeps souls in his 



I 01 tne Jews went away, and believed on Jesus. 

12. % i On the next day much people that 
were come to the feast, when they heard that 
Jesus was coming to Jerusalem, 

13. Took branches of palm trees, and went 
forth to meet him, and cried, k Hosanna : 
Blessed is the King of Israel that cometh in 
the name of the Lord. 

14. 1 And Jesus, when he had found a 
young ass, sat thereon ; as it is written, 

15. mFear not, daughter of Zion: behold, 

* Matt. 21 : 8 ; Mark 11:8; Luke 19 i 35, 

30, etc. k Ps. 118 : 25, 20. 1 Matt. 21 : 7. 

— — m Zech. 9 : 9. 

own custody, and redeems them 
with his blood, because, having re- 
ceived them of his Father, he values 
them more than all the world be- 
sides He surfers his money to be 
stolen from him, but never his 
sheep." 

9. Much people. — 44 The com- 
mon people" (Rev. Yer.). They 
came not for Jesus' sake only. — 

The same way that some people 
seek him now, —to see marvels, 
manifestations, and visions. True 
seekers come to meet Jesus only. 

10. That they might put Laza- 
rus also to death. — They did not 
believe any more readily because 
of the resurrection of Lazarus, 
thus illustrating the saying of 
Christ in Luke 16 : 31. They 
wished to suppress this witness. 
Carnality hates Christian testi- 
mony because it always condemns 
the carnal mind. 

11. Believed ov Jesus. — Be. 
cause of Lazarus. This shows the 
great power of a true witness, 
Jesus was very popular for a short 
time. But popularity is very uncer- 
tain and fickle. The same multi- 
tude later on cried, ' 4 Crucify him. ' 1 

12-18. See notes on Luke 19: 
29-44. 



122 



thy King coineth, sitting on an ass's colt. 

16. These things n understood not his 
disciples at the first : o but when Jesus was 
glorified, p then remembered they that these 
things were written of him, and that they had 
done these things unto him. 

1 7. The people therefore that was with him 
when he called Lazarus out of his grave, and 
raised him from the dead, bare record. 

18. qFor this cause the people also met 
him, for that they heard that he had done 
this miracle. 

19. The Pharisees therefore said among 
themselves, r Perceive ye how ye prevail 
nothing ? behold, the world is gone after him. 

n Luke IS: 34. o John 7: 39. p John 14: 

26. q V. 11. r John 11 : 47, 48. s Acts 

17 : 4. 1 1 Kings 8 : 41, 42 ; Acts 8 : 27. 

19. The world is gone after. — 

They were jealous because they 
were losing' their hold on the 
people. This was the secret of 
their hatred of Jesus. 

20. There were certain Greeks. 

— "Chaldeans from the East had 
sought his cradle; these Greeks 
from the West came to his cross" 
(Farrar). What a contrast, often 
seen ! Those who were nearest and 
had most light reject, while stran- 
gers from far earnestly seek him. 
These were the first instalment of 
the Church of the Gentiles. These 
Gentiles mingled in greater or less 
numbers with the Jewish pilgrims 
on their way to the passover. Such 
Gentiles as the centurion ( Luke 7 : 
2), Cornelius, and the eunuch, 
show us that there were a devout 
class of Gentiles in that day. At 
the feast. — The passover. 

21. Came therefore to Philip. 

— Philip and Andrew (both of 
Bethsaida) were Greek names; 
this seems to account for the 
Greeks coming to him. 

22. Andrew and Philip tell 



20. II And there s were certain Greeks 
among them t that came up to worship at 
the feast : 

21. The same came therefore to Philip, 
u which was of Bethsaida of Galilee, and 
desired him, saying, Sir, we would see Jesus. 

22. Philip cometh and telleth Andrew : and 
again Andrew and Philip tell Jesus. 

23. TT And Jesus answered them, saying, 
wThe hour is come, that the Son of man 
should be glorified. 

24. Verily, verily, I say unto you, x Except 
a corn of wheat fall into the ground and die, 
it abideth alone : y but if it die, it bringeth 
forth much fruit. 

u John 1 : 44. w John 13 : 32 ; 17 : 1. 

x 1 Cor. 15 : 36. 

y Isa. 53 : 10, 12 ; Heb. 2 : 9, 10. 

Jesus. — "Andrew cometh and 
Philip, and they tell Jesus" (Rev. 
Yer. ). "Philip feared to intro- 
duce the Greeks alone; with a 
friend he ventured to do so" (Ben- 
gel). This shows the deep rever- 
ence and awe they felt in their 
Master's presence. 

23. The hour is come. — The 
time had arrived. That the Son 
of man should be glorified. — It 
was time that he should be offered, 
in order that he might bring into 
one Church both Gentile and Jew. 
( John 11 : 52. ) The Pharisees had 
rejected him; his ministry was 
now to begin for the Gentile world 
as well as the Jewish. 

24. Verily, verily. — These 
words always introduce statements 
of the greatest importance. Corn. 
"Grain" (Rev. Yer.). Fall into 
the ground [" earth, ' Rev. Yer.] 
and die. — "He singles out, from 
among so many thousands of seeds, 
almost the only one that dies in the 
earth, and which therefore was an 
exceeding proper similitude, pecul- 
iarly adapted to the purpose for 



CHAPTER XII. 



123 



25. z He that loveth his life shall lose it ; 
and he that hateth his life in this world shall 
keep it unto life eternal. 

2G. If any man serve me, let him follow me ; 

z Matt. 10 : 39 ; 1G : 25 ; Mark 8:3-5; Luke 
9: 24; 17: 33. a John 14 : 3; IT: 24; 

which he uses it. The like is not 
to be found in any other grain ex- 
cept millet and the large bean" 
( Wesley). He here tells them that 
it is not quite time for him to re- 
veal himself to the Greeks. His 
death is the condition of their re- 
ception of gospel privileges. After 
that, they and all the Gentiles will 
be received. Life must come to 
them out of his death. He lays 
down the great principle of spirit- 
ual life and progress — self-cruci- 
fixion, the condition of spiritual- 
ity. The man of sin within us 
must die if we would be fit for any- 
thing in this world or the world to 
come. This great truth is often as 
much hid from the mass of the 
modern Church as from the Church 
of the Pharisees. 

25. He that loveth his life shall 
lose it, — The Revised Version 
reads, 1 4 Loseth it.' ' He has already 
lost spiritual life. He who is al- 
ways trying to save his life, fearful 
lest he shall be hurt in life, health, 
reputation, property, etc., for right- 
eousness' sake, has lost his spiritual 
life, if he ever had any to lose. He 
that hateth his life in this world. 
He who is truly shaping his actions 
in reference to the world to come, 
acts as if he hated his life in this 
world; and as far as the worldly 
life that worldlings around him are 
leading is concerned, he does hate 
that. If a man cultivates his in- 
tellectual, social, or financial stand- 1 



and a where I am, there shall also my servant 
be : if any man serve me, him will my Father 
honour. 

27. b Now is my soul troubled ; and what 

1 Thess. 4: 17 b Matt. 26: 37, 3«, 39; 

Mark 14 : 34 ; Luke 12 : 50 ; John 13 : 21. 

ing among men, to the neglect of 
his spiritual nature, he will lose 
everything that pertains to life. 

26. If any man serve me, let 
him follow me. — This is the reply 
to the seeking Greeks of verse 20. 
If they have come, as Xicodemus 
did, for a secret interview, it will 
amount to nothing unless they are 
willing to follow him through his 
humiliation, and not reject him be- 
cause of his crucifixion, as the Je w- 
ish people did a few days later. If 
we follow Jesus we must go to Cal- 
vary and have sin in us crucified. 
If we are not ready for a life of 
self-renunciation and self-abandon- 
ment we are not the followers of 
Christ, nor shall we receive the 
honor of the world to come. This 
is also the condition of bearing 
much fruit in this world (v. 24). 
Some people wonder why they are 
not as successful as some who are 
not so talented as they. The rea- 
son is they have not really and 
truly consented to die to self. 

27. Xow is my soul troubled. — 
Here we get great light on the 
nature of holiness. The sinless 
Jesus was troubled as nature 
shrank from approaching pain and 
death. He was not a stoic; his 
sufferings were real. But while 
nature, from that law of self-preser- 
vation which is a part of us, shrank 
back, a holy heart calmly declared 
duty must be performed: ''For 
this cause came 1 unto this hour.'' 



124 



JOHX. 



shall I say ? Father, save me from this hour : 
c but for this cause came I unto this hour. 

28. Father, glorify thy name, d Then came 
there a voice from heaven, saying, I have both 
glorified if, and will glorify it again. 

20. The people therefore that stood by, and 

c Luke 22: 53; John IS: 37. d Matt. 

3 : 17. e John 11 : 42. / Matt, 12 : lO ; 

There are moments of anguish 
even to the holy soul, while there 
is at the same time no desire to 
draw back from duty. It was a 
purely physical shrinking, as the 
word rendered "soul" here refers 
to the lower nature of the senses 
in contrast to the spiritual. Godet 
says: "His holiness was also a 
human holiness ; for it was realized 
at every moment, only at the cost 
of a struggle, through renouncing 
lawful enjoyment and the victory 
over the no less awful dread of 
pain. This holiness is so human 
that it is to pass into us and 
become ours/' (John IT : 10.) 

23. Father, glorify thy name, — 
We shall come to our furnace trial; 
if the corn of wheat is dead we 
can utter this language too. Then 
came there. — c; There came there- 
fore'' (Rev. Yer. ). A voice from 
heaven. — The third time this testi- 
mony had been given. (Matt. 3: 
IT; IT: 5.) 

23. The people. — "The multi- 
tude" (Rev. Yer.). Said that it 
thundered. — Unspiritual people 
heard only a noise; others thought 
i t an angel. 1 ' The meaning of the 
voice was only perceived by each 
in proportion to his spiritual intel- 
ligence. Thus the wild beast 
perceives only a sound in the 
human voice; the trained animal 
discovers a meaning — a corn- 



heard U, said that it thundered : others said, 
An angel spake to him. 

3D. Jesus answered and said, e This voice 
came not because of me, but for your sakes. 

31. Now is the judgment of this world : now 
sh:Ul f the prince of this world be cait out. 



Luke IT: 18; 
16 : 2 Cor. 4 : 



John 14 : 30 : 
4 ; Eph. 2 : 5 



16: 11 ; 
; 6 : 12. 



Acts 20 



i mand, for example, which it 
I immediately obeys; man alone 
discerns therein a thought" 
] (Godet). When the Holy SpirH 
puts a shout into a service, the 
unspiritual only recognize a noise, 
which is either distasteful or 
ridiculous to them. 

30. Because of me. — "For my 
sake" (Rev. Yer.). But for your 
sakes. — For the sake of those who 
believed on him, to whom the 
voice was intelligible. It was not 
for the sakes of those hardened 
souls who were beyond conviction, 
who would not admit the voice, 
but called it thunder. He gives 
light only to those who are in love 
with light. 

31. Sow is the judgment of this 
world. — Instead of judgment, our 
English word, crisis, better de- 
fines the meaning here. It was 
the turning-point of this world's 
history. All the preparation of the 
past ages centred upon this great 
event, — the crucifixion, — and the 
dethronement of Satan; for this is 
the ultimate end and object of the 
atonement. Jesus views the work 
as really accomplished, because the 
atonement is the last great step to 
insuring the final overthrow of 
Satan. He had already been cast 
out of heaven. (Luke 10: 18.) 
From henceforth the work of 
casting him out of men's hearts 



CHAPTER XII. 



125 



32. And I, g if I be lifted up from the e«arth, heard out of the law that Christ abideth for 
will draw hall men unto me. ever: and how say est thou, The Son of man 

33. i This he said, signifying what death must be lifted up ? who is this Son of man ? 
he should die. 35. Th^n Jesus said unto them, Yet a little 

34. The people answered him, k We have while 1 is the light with you. m Walk while 



g John 3 : 14 ; 8 : 28.- 

Heb. 2 : 9 i John IS : 3 

37 ; 1U: 4; Isa. 9 : 7 ; 53 



— h Rom. 5: 18; 

>. k Ps. 89: 3G, 

S ; Ezek. 37 : 25 | 



was to go on, and finally he is to be 
cast into the bottomless pit. Here 
we see that the conquest of the 
devil and sin is a fact absolutely 
certain. (1 John 3: 8.) 

32. If. — This shows that he 
could still have refused to suffer. 
I be lifted up. — This refers to 
more than the posture on the cross. 
It means that this suffering was an 
exaltation by which this corn of 
wdieat bore a bountiful harvest. 
The crucifixion of Christ is his 
exaltation and honor. (See vs. 24- 
2G; Phil. 2: 9.) This self-sacri- 
fice is the greatest attracting influ- 
ence of the world. How weak is 
that theology that attempts to 
"read in' 1 universal, unconditional 
salvation here ! The simple fact is 
stated that his humiliation, which 
to these Greeks might seem a con- 
demnation of his claims as [Messiah, 
would really be his great glory that 
would attract all men and bring 
him the highest honor. While the 
story of Calvary attracts and 
draws, yet men never come to him 
unwillingly. It is only when they 
yield. They have the power to 
resist all these influences. The 
gospel of the Crucified, faithfully 
and earnestly preached, will always 
draw people. What folly to resort 
to sensational themes that soon 
wear out! This theme never loses 
its power nor gets threadbare. 



Dan. 2: 4-I; 7 : 14, 27 ; Mic. 4: 7. 
I Johnl : 9; 8: 12 ; 9: 5; 12: 40. 
m Jer. 13 : 1G ; Eph. 5 : 8. 

" Ours, the outward work of letting 
all men know who it was that died 
for them on Calvary, and what it 
was that by dying for them he has 
done. His, the inward power to 
work upon the heart, to win it 
to peace, to love, to holiness, to 
heaven" (Hanna). It is our duty 
to exalt him. 

34. Christ.— " The Christ ? ' (Rev. 
Yer. ). Abideth for ever. — They 
were right so far, for the scripture 
did speak of the perpetuity of his 
government. (See Ps. 89: 36, 37; 
110: 4.) They were wrong in 
not remembering that the Old 
Testament had declared he must 
surfer before he entered into his 
glory. We must not rest our 
theories on one or even several 
passages of scripture, but examine 
them all. Who is this Son of 
man? — He was not the Hero- 
^lessiah that they had pictured 
from the scriptures. Their ques- 
tion was a cavil. 

35. Yet a little while is the 
light with [••among,'' Rev. Yer.] 
you. — This verse is an illustration 
of what John says. (John 1: 9.) 
God puts conscience, the moral 
sense, in every man's soul, and 
keeps adding to it until men reject 
that light. Theu they begin to 
lose it. These cavillers had their 
last opportunity just now. They 
were rejecting their light and soon 



126 



JOHN. 



ye have the light, lest darkness come upon 
you : for n he that walketh in darkness 
knoweth not whither he goeth. 

36. While ye have light, believe in the 
light, that ye may be o the children of light. 
These things spake Jesus, and departed, and 
P did hide himself from them. 

37. H But though he had done so many 
miracles before them, yet they believed not on 
him : 

3S. That the saying of Esaias the prophet 
might be fulfilled, which he spake, q Lord, 

n John 11: 10; 1 John 2 : 11. 
o Luke 10 : 8 ; Eph. 5 : 8 ; 1 Thess. 5:5; 
1 John 2 : 9, 10, 11. 

would go into the blackness of 
despair, losing all the beginnings of 
spirituality. Darkness come upon 
you. — "That darkness overtake 
you not" (Rev. Yer. ). Spiritual 
truth differs from mere intellectual 
truth in that we may lose all for- 
mer perceptions of it by neglect- 
ing it. 

36. Relieve in ["on," Rev. Yer.] 
the light. — Accept what light 
you have and God will lead you to 
greater light. The whole world 
is divided into two classes of peo- 
ple, — the honest and the dishonest ; 
those who welcome light and those 
who hate it. Only the latter are 
condemned of God. (John 3: 19.) 
Children ["Sons," Rev. Yer.] of 
lig'ht. — Walking in light they 
would receive enough added light 
to save them; they would become 
"children of light." "The chil- 
dren of God, — wise, holy, happy" 
(Wesley). Did hide himself. — He 
withdrew the light of his instruc- 
tions from them. 

37. Miracles. — " Signs " (Rev. 
Yer.). These were some of the 
rays of the light they refused to 
accept. John here comments on 
their actions as inexcusable. None 



who hath believed our report ? and to whom 
hath the arm of the Lord been revealed ? 

39. Therefore they could not believe, 
because that Esaias said again, 

40. r He hath blinded their eyes, and 
hardened their heart ; that they should not 
see with their eyes, nor understand with their 
heart, and be converted, and I should heal 
them. 

41. s These things said Esaias, when he saw 
his glory, and spa^ie of him. 

42. % Nevertheless among the chief rulers 

p John 8 : 59 ; 11 : 54. 

q Isa. 53 : 1 ; Rom. 10 : 16. 

r Isa. 6 : 9, 10 ; Matt. 13 : 14. * Isa. 6 : 1 

so hardened as those who will not 
believe. 

38. The saying* of Esaias.— 

" The word of Isaiah" (Rev. Yer. ). 
John quotes and thus gives us light 
on the meaning of Isa. 53: 1. 

39. Therefore. — "For this 
cause"' (Rev. Yer.). They could 
not believe. — ~No man can believe 
without the gracious assistance of 
God. These people had so rejected 
God as to lose the divine assistance 
in believing. Because that Esaias. 
— "For that Isaiah" (Rev. Yer.). 

40. He hath blinded their eyes. 
God is often said to do what he 
permits to be done. He has so 
arranged the laws of our nature as 
to cause rejection of light to hard- 
en us. He does it indirectly while 
we do it directly, co-operating with 
divine arrangement. In ]\Iatt. 13: 
13-15, the agency is ascribed to 
them. This was a quotation from 
Isa. 6: 9, 10. This is a sermon 
by John, with scriptural proofs. 
Understand. — ' ' Perceive ' ' (Rev. 
Yer. ) . And be converted. — ' 'And 
turn" (Rev. Yer.). 

41. When. — " Because " (Rev. 
Yer.). Isaiah said these things 
because he foresaw the glory of 



CHAPTER XII. 



127 



also many believed on him ; but t because of 
the Pharisees they did not confess him, lest 
they should be put out of the synagogue : 

43. u For they loved the praise of men more 
than the praise of God. 

44. H Jesus cried and said, x He that be- 
lieveth on me, believeth not on me, but on 
him that sent me. 

45. Ana he that seeth me seeth him that 
sent me. 

46. z I am come a light into the world, that 
whosoever believeth on me should not abide 
in darkness. 

47. And if any man hear my words, and 

/ John 7 : 13 ; 9 : 22. u John 5 : 44. 

x Mark 9: 37; 1 Pet. 1 : 21. y John 14 : 9. 

z John 12 : 35, 3G ; 3 : 19 ; 8 : 12 ; 9 : 5, 39. 
a John 5 : 45 ; 8 : 15, 2G. 

Christ down through the ages, and 
saw that only deliberate refusal 
could prevent men from accepting 
Jesus. 

42. Among" the chief rulers. — 

"Even of the rulers " (Rev. Yer. ). 

43. The praise. — "Glory" 
(Rev. Yer. ). This has ever been the 
great reason that a great many 
have not accepted Christ: they 
prefer earthly to heavenly glory. 
Here in verses 42, 43, we have two 
classes of rejecters of light, — those 
who refuse it entirely, and those 
who try to be silent partners but 
do not really accept him. This is 
a repetition of John's affirmation 
in John 1: 11, in which he gives 
the two reasons why the Jews 
rejected Jesus: (1) Hatred of the 
truth; (2) a preference of earthly 
to divine glory. There are no 
other reasons for not accepting 
Christ. 

44. Jesus cried and said. — 

John here introduces a saying of 
Jesus (not at this time, but some 
time previous) to further prove 
that men have no excuse for not 
accepting him. On him that sent 



believe not, a I judge him not: for b I came 
not to jud.^e the world, but to save the worl i. 

48. c He that rejecteth me, and receiveth 
not my words, hath one that judgeth him: 
d the word that have spoken, the same shall 
judge hi.u m the last day. 

49. For e I have not spoken of myself ; but 
the Father which s?nt me, he gave me a com- 
mandment, f what I should say, and what I 
should speak. 

50. And I know that his commandment is 
life everlasting : whatsoever I speak there- 
fore, even as the Father said unto me, so I 
speak. 

b John 3: 17. c Luke 10 : 16. 

d Deut. 18 : 10 ; Mark 10 : 1G. 
e John 8 : 38 : 14 : 10. 
/ Deut. IS : 18. 

me. — A true belief in Jesus is a 
belief in God. 

45. Christ is a reflection of the 
Godhead. 

46. I am come a light. — (John 
1 : 4, 5. ) To lead men out of dark- 
ness unto God. He came that we 
might walk in the light and be de- 
livered from all sin. (1 John 1: 
5-7.) 

47. Believe not. — ''Keep them 
not" (Rev. Yer.). I judge him 
not. — He had come, at that time, 
not to judge the world, but to save 
it. When probation is ended he 
will come to judge the world; he 
was not judging then. 

48. The word . . • shall judge 
him. — Rejecters are to be judged 
in the last day by the truth which 
they have rejected. 

49. He and his Father were in 
perfect harmony. Christ simply in 
his earthly ministry did the will of 
the Father. If we thus imitate 
him, then are we Christians indeed. 
Thus closes the record of the pub- 
lic ministry of Jesus. The remain- 
ing chapters give his discourses to 
his disciples in private. 



123 



JOHN. 



CHAPTER XIII. 

NOW before the feast of the passover, 
when Jesus knew that b his hour was 
come that he should depart out of this world 
unto the Father, having loved his own which 



a Matt. 20: 2. b John 12 : 23: 17; 1, 11. 



CHAPTER XIII. 
A Symbolic Illustration of the 
Two Works,— (1) The Wash- 
ing of Regeneration; (2) The 
Washing of Extiee Sanctifi- 
cation, 1-18 — uxhoey disci- 
PLES Betray Christ, 19-30 — 
Suffering the Will of God 
Brixgs Glorification from 
God, 31-33 — After theSecoxd 
Washing (Typified in vs. 1-13) 
Every Additioxal Experi- 
ence is but Greater Love to 
God, Expressed by Greater 
Love to Max, 34-36 — Inbred 
Six Blinds Men in Seeing the 
Deceitfuxness of the Heart, 
36-38. 

Preliminary note on the two 
washings of verses 1-18. — The ear- 
nest, candid reader will see, in the 
" occasion' ' of the symbols given 
here, suggestive lessons. It was 
j ust after their quarrel for position. 
(See our notes on Luke 22: 24.) 
" By this is explained the ablution 
of the apostles' feet" (Whedon). 
This exhibition of jealousy discov- 
ered inbred sin remaining in the 
hearts of the apostles, needing an- 
other washing, which they received 
at pentecost, purifying their hearts 
by faith. (Acts 15 : 9. ) Jesus here 
teaches by symbol the second wash- 
ing. Some people have drawn 
from the feet-washing only a lesson 
of humility. This is only one 
lesson. Washing was always 



were in the world, he loved them unto the 

end. 

2. And supper being ended, c the devil 
having now put into the heart of Judas 
Iscariot, Simon's son, to betray him : 

c Luke 22 • 3 ; John 13 : 27. 



j among the Jews a symbol of puri- 
; fication. 

1. Before the feast of the pass- 
over. — Just before they sat down. 
When Jesus knew. — u Jesus 
knowing'' (Rev. Yer. ). He loved 
them unto the end. — His love did 
not wane any, notwithstanding he 
was so soon to go to his Father; it 
remained constant in spite of their 
quarrels and sin. They were his 
own, notwithstanding inbred sin in 
their hearts. (Luke 22: 24.) So 
we see that it is possible to be his 
own while sin is not yet wholly 
destroyed. 

2. Supper being ended. — " Dur- 
ing supper" (Rev. Yer.). Con- 
cerning the customs of the pass- 
over supper, see notes on Luke 
22: 1-20. Now. — "Already" (Rev. 
Yer.). Put into the heart of Ju- 
das. — Covetousness was the spe- 
cial form of inbred sin in Judas. 
His carnal heart had been offended 
by Jesus when his covetousness 
was rebuked. (John 12: 4-S, and 
Mark 14: 10. ) TThen a follower of 
Christ gives way to the voice of 
carnality, he puts himself in the 
way of Satan, who comes at the 
opportune moment and drops still 
more deadly tare - seed into his 
heart. Judas was in just the frame 
of mind, after the rebuke, to wel- 
come the Satanic suggestion to be- 
tray his Lord. Satan could have 
accomplished nothing if Judas had 



CHAPTER XIII. 



129 



3. Jesus knowing d that the Father had 
given all things into his hands, e and that he 
was come from God, and went to God ; 

4. f He riseth from supper, and laid aside 
his garments ; and took a towel, and girded 
himself. 

5. After that he poureth water into a bason, 
and began to wa^h the disciples' feet, and to 
wipe them with the towel wherewith he was 
girded. 



G. Then cometh he to Simon Peter : and 
1 Peter saith unto him, Lord, g dost thou 
wash my feet ? 

7. Jesus answered and said unto him, What 
I do thou knowest not now ; h but thou shalt 
know hereafter. 

8. Peter saith unto him, Thou shalt never 
wash my feet. Jesus answered him, i If I 
wash thee not, thou hast no part with me, 

9. Simon Peter saith unto him, Lord, not 



d Matt, 11 : 27 ; 2S : 13 : John 3 : 35 ; 17 : 27; Phil. 2: 7, 8. 1 Gr., he. g See Matt. 

2 ; Acts 2 : 30 ; 1 Cor. 15 : 27 ; Heb. 2 : S. j 3 : 14. h V. 12. i John 3 : 5 ; 1 Cor. 

e John 8 : 42 ; 1G : 28 ; 17 : 8. / Luke 22 : 6: 11 ; Eph. 5 : 2G; Tit. 3:5; Heb. 1 I : 22. 



not welcomed the suggestion. Is- 
cariot. — See note on Luke 6: 16. 

3. Jesus knowing. — His con- 
sciousness of his royal dignity 
made the action more emphatic. 
Come from God, and w ent to God. 
''Jesus came from God not leav- 
ing him, and went to God not leav- 
ing us" (Bernard). 

4. Girded himself. —Took the 
place and costume of a servant. 

5. Began to wash the disciples' 
feet. — In the East sandals are 
worn, which cause the feet to be 
much defiled by the sand and dust. 
Hence it is a common custom to 
wash the feet, which is the office 
of servants. 

6. Peter saith. — "He saith" 
(Rev. Yer.). Dost thou. — Will 
you condescend to wash my feet ? 
It was a symbolic act of humilia- 
tion, service, and entire cleansing 
that Peter did not comprehend 
any better than some who deny 
the second work in these days. 
Whedon says, "The act of washing- 
is a double emblem, symbolizing, 
first, the duty of humble service to 
our brother, and second, the puri- 
fication of the soul from sin." It 
also teaches the part we are to 
perform, no matter how menial, in 



getting our brethren cleansed from 
all sin. (See v. 14; also note on 
John 11: 44.) 

7. Thou shalt know [ 'under- 
stand," Rev. Yer.] hereafter.— 
Peter knew T that he was washing 
his feet, but did not then under- 
stand that it symbolized the purifi- 
cation of pentecost. After the 
second blessing he very intelli- 
gently declares, in Acts 15: 9, that 
it represented purification of heart. 
Washing the body was, under the 
old dispensation, the type of soul 
washing. 

8. Thou shalt never wash my 
feet. — He does not yet understand 
the symbol. Thou hast no part 
with me. — "Washing was, it 
must be remembered, a symbolical 
act, recognized so among the Jews, 
and signifying purification from un- 
cleanness " (Abbott). He means 
to say that he who is not washed 
from all sin cannot reign in glory 
with him. 

9. Not my feet only. — Now 
Peter begins to see that Christ 
symbolizes moral purification, but 
does not clearly understand it. 
He prays for entire sanctificatiou. 
He forgets that, in the bath which 
the Jews always took before the 



130 



JOHK 



my feet only, but also my hands and my head. 
10. Jesus saith to him, He that is washed 

k John 

passover, he liad already symbol- 
ized the washing of regeneration. 
10. He that is washed. — In 

this verse in the Greek the two 
verbs are not the same. They 
should not be rendered " washed" 
and " to wash." The Kevised 
Version correctly translates the 
first verb, " bathed": it means a 
bath of the whole body; while the 
verb translated " to wash" (his 
feet) signifies to wash a part. It 
means that they had already 
bathed the whole body, as all pious 
Jews did before partaking of the 
passover, thus signifying the 
washing of the whole person in 
regeneration. Their feet, defiled 
by the dust as they came through 
the city, needed this second wash- 
ing, — a symbol of the second bless- 
ing of entire sanctification. Christ 
here explains to Peter that he now 
needed a washing that should ex- 
tend to the very extremities of his 
nature. This would take out the 
pride and the self-seeking that 
had caused the quarrel for pre- 
eminence. (Luke 22: 24.) In 
John 11: 55 we see allusion to the 
custom of purifying before the 
passover. "All strict Jews were 
careful to go through ceremonial 
washings, purifications, and atone- 
ments, before eating the pass- 
over" (Kyle). The two works of 
regeneration and entire sanctifica- 
tion are too clearly indicated to be 
misunderstood by those who wish 
to see them. We shall quote here 
largely from the commentators, to 



needeth not save to wash his feet, but is clean 
every whit : and k ye are clean, but not all. 

15: 3. 

show that, in faithfulness to the 
Word, they have taught here two 
washings, though, through experi- 
mental ignorance of entire sancti- 
fication, sometimes they have not 
pointed it out as a second distinct 
work, and as a consequence are 
confused, indefinite, and contra- 
dictory as to what the work is. 
"The double cleansing wrought 
by Christ: the washing of the 
whole nature in regeneration, the 
washing away of specific sins 
in sanctification " (Abbott). "In 
this act of washing the feet, which, 
being the lowest part of the body, 
are the emblem of our entire im- 
pure nature, the cleansing away 
of our entire impurity is symbol- 
ized " (Whedon). " The spiritual 
allusion is obvious. The soul 
washed in Christ's blood needs to 
be cleansed only from the rem- 
nants of sin" (Howard Crosby). 
" By my word which I have spoken 
to you, and the faith awakened in 
you by it, you are already clean 
in the sense which I mean, — right 
in the desire of your heart towards 
me. Yet, though thus clean, the 
dust of earth still clings to you 
and makes a last washing need- 
ful" (Geike). 41 Of the two 
cleansings, the one points to that 
which takes place at the com- 
mencement of the Christian life, 
embracing complete absolution 
from sin as a guilty state and 
entire deliverance from it as a pol- 
luted life; or, in the language of 
theology, justification and regen- 



CHAPTER XIII. 



131 



11. For i he knew who should betray him; again, he said unto them, Know ye what I 
therefore said he, Ye are not all clean. have done to you ? 

12 So after he had' washed their feet, and 13. ni Ye call me Master and Lord and ye 
had taken his garments, and was set down ! say well ; for so I am. 

2 John 6: 64. m Matt. 23: 8; Luke 6: 1 4G; 1 Cor. 8: 6; 12: 3 ; Phil. 2: 11. 



eration. This cleansing is effected 
once for all and never repeated. 
The other cleansing, described as 
that of 1 the feet,' is such as one 
walking from a bath quite cleansed 
still needs'* (Brown). "Concern- 
ing this twofold purification, — that 
which is once performed through 
justification, and that which takes 
place daily through sanctification, 
— the Lord speaks also in John 
15: 2, 3" (Besser). Had the last 
writer put it sanctified and daily 
kept, it would have expressed our 
idea. Bishop Hall admits the two 
washings, though he states them 
according to his preconceived 
notions and theology thus: "Ye 
are my disciples already in respect 
of the main business of regenera- 
tion, washed from your sins, yet 
there are some remains of worldly 
affection which must still be 
purged away, in the best of men." 
"And when we make this confes- 
sion, then he who washed the 
disciples' feet 4 is faithful and just 
to forgive us our sins, and to 
cleanse us from all unrighteous- 
ness"' (Augustine). And ye are 
clean, but not all. — They were 
clean in the first sense of regener- 
ation (see John 15: 3) except 
Judas. " Clean, not merely by 
this act of washing, but clean 
by the forgiving power of my 
blood" (Whedon). 44 In the first 
and whole sense " (Brown). Every 
Christian is clean or holy, but not 
entirely clean and entirely holy | 



until the second work of entire 
cleansing. 

11. For. — This is the reason 
given by John for the statement, 
44 Ye are not all clean." Judas 
was not regenerated at this time. 

12. Know ye what I liaye done I 
— Do you understand the symbol? 

13. Master and Lord. — This is 
his claim on us, — Teacher and Sov- 
ereign. Is he all this to us? If so, 
we shall be anxious for the second 
washing. 

14. Lord and Master. — " The 
Lord and the Master 1 ' ( Rev. Yer. ). 
Ye also ought to wash one an- 
other's feet. — Some sects have 
literally interpreted this, and prac- 
tise washing each other's feet. 
Others have risen above the sym- 
bol and made it simply a lesson in 
humility; but it means more. It 
is in connection with the symbol of 
spiritual cleansing. It means that 
we ought to be willing to humble 
ourselves in the most lowly man- 
ner, in order to help our brethren 
to entire heart purity. (See notes 
on v. 6 and John 11 : 44.) 44 The 
spirit that is willing to serve others 
to their cleansing, in humbleness 
of love, is a true observance of 
the rite of feet-washing*' (Abbott). 
Here is the authority for humbly, 
yet earnestly, pushing the work of 
entire sanctification, even though 
some who need it get as fractious 
over it as Peter did. 44 It is not the 
act itself, but its moral essence, 
which, after his example, he en- 



132 



JOHK 



14 n If 1 then, your Lord and Master, have 
washed your feet ; o ye also ought to wash 
one another's feet. 

15. For P I have given you an example, that 
ye should do as I have done to you. 

10. q Verily, verily, I say unto you, The 
servant is not greater than his lord ; neither 
he that is sent greater than he that sent him. 

17. r If ye know these things, happy are ye 
if ye do them. 

18. T I speak not of you all • I know whom 

n Luke 22: 27. -o Rom. 12: 10; Gal. 6: 

1, 2; 1 Pet. 5: 5. p Matt. 11 : 29, Phil. 

2: 5; 1 Pet. 2: 21 ; 1 John 2: 6. 

q Matt. 10 : 24 ; Luke 6 : 40 ; John 15 : 20. 

r Jas. 1 : 25. 

joins on them to exercise. This 
moral essence, however, consists 
not in lowly and ministering love 
generally, in which Jesus by wash- 
ing the feet of his disciples de- 
sired to give them an example, but, 
as verse 10 proves, in that minister- 
ing love which, in all self-denial and 
humility, is active for the moral 
purification and cleansing of 
others" (Meyer). 

15. See note on verse 14. 

16. The servant, — "A ser- 
vant' ' (Rev. Yer. ). Not greater 
than his lord, — We can have no 
higher business than that in which 
he was engaged, — in destroying 
the works of the devil. Holiness 
work ought to be a specialty with 
us. 

17. Happy [" Blessed," Rev. 
Yer.] are ye if ye do them. — Con- 
versely, if we know these things 
and do not try to help on the work 
of getting our brethren cleansed, 
we shall not be blessed of God but 
will meet his frown. If they did 
these things and were cleansed, 
there would be no more quarrelling 
for position. 

18. I know whom I have chosen. 
— One that he had chosen had be- j 



1 have chosen : but that the scripture may be 
fulfilled, s He that eateth bread with me hath 
lifted up his heel agains^ me. 

19. 2 t Now 1 tell you before it come, that, 
when it is come to pass, ye may believe that I 
am he, 

20. u Verily, verily, I say unto you. He that 
receiveth whomsoever 1 send receiveth inej 
and he that receiveth me receiveth him that 
sent me. 

21. When Jesus had thus said, y he was 

s Ps. 41 : 9 ; Matt. 26 • 23 ; John 13 : 21, 

2 Or^ From henceforth. 1 John 14: 29; 

1G: 4. u Matt. 10: 40 , 25: 40; Luke 10. 16. 

x Matt. 20 : 21 ; Mark 14 . 18 ; Luke 22 : 21. 
y John 12 : 27. 

come an apostate. He knew the 
character of Judas and the rest. 
No false professions could deceive 
him. The scripture. —Ps. 41: 9. 
Eateth bread with me. — 44 My 
bread " (Rev. Yer. ). To eat bread, 
in the East, with another, is a sa- 
cred pledge of friendship. (See 
note on next verse.) Lifted up 
his heel. — Kicked him. We learn 
here the use of prophecy to confirm 
the faith of disciples. 

19. Now. — 1 fc From henceforth " 
(Rev. Yer.). He does not state 
that it was necessary for Judas to 
do this, but by pointing out the 
fulfilment of scripture he wishes 
by its fulfilment to confirm their 
faith in him. 

20. Keceiveth me. — An impor- 
tant statement, as seen by the 
words "verily, verily," that intro- 
duce it. It signifies that in this 
work of trying to help the disciples 
to entire cleansing, we shall meet 
many rebuffs from the world and 
treachery from many in the Church ; 
but we are to remember that it is 
not ourselves but God that is op- 
posed by carnality. 

21. Troubled in spirit. — He 
was troubled in spirit at the 



CHAPTER XIII. 



133 



troubled in spirit, and testified, and said, 
Verily, verily, I say unto you, that z one of 
you shall betray me. 

22. Then the disciples looked one on 
another, doubting of whom he spake. 

23. Now a there was leaning on Jesus' 
bosom one of his disciples, whom Jesus loved. 

24. Simon Peter therefore beckoned to him, 
that he should ask who it should be of whom 
he spake. 

23. He then lying on Jesus' breast saith 
onto him, Lord, who is it ? 

2G. Jesus answered, He it is, to whom I 
shall give a 3 sop, when I have dipped it. 

z Actsl : 17; 1 John 2 ; 10. 

a John 19 : 20 ; 20 : 2 j 21 : 7, 20, 24. 

hypocrisy of the Jews at the grave 
of Lazarus (John 11: 33); here, 
at the treachery of Judas. A holy 
soul grieved at hypocrisy shows 
the same feeling. 

22. The disciples looked cue 011 
another. — Matthew says that each 
began also to ask, "Is it I?" in 
great consternation. 

23. Xott there was leaning on. 
— "There was at the table reclin- 
ing in" (Rev. Yer. ). The custom 
was not to sit at the table, but to 
recline on couches. Whom Jesus 
loved. — Supposed to be John, who 
thus speaks out of modesty. We, 
by this, are sure tha't mortals at- 
tract and win the love of Jesus. 

24. That he should ask who it 
should be of Tvhom he spake. — 
"And saith unto him, Tell us who 
it is of whom he speaketh*' (Rev. 
Yer.). He assumed that John, 
being intimate with Jesus, would 
know the traitor. 

25. He then lying*. — u He lean- 
ing back, as he was" (Rev. Yer.) j 

26. To whom I shall give a 
sop, when I have dipped it. — ! 
M For whom 1 shall dip the sop 
and give it him " (Rev. Yer. ). He 1 



And when he had dipped the sop, he gave 
it to Judas Iscariot, the son of Simon. 

27. b And after the sop Satan entered into 
him. Then said Jesus unto him, That thou 
doest, do quickly. 

28. Now no man at the table knew for what 
intent he spake this unto him. 

29. For some of them thought, because 
c Judas had the bag, that Jesus had said unto 
him, Buy those things that we have need of 
against the feast , or, that he should give 
something to the poor. 

30. He then, having received the sop, went 
immediately out ; and it was night. 

3 Or, morse! b Luke 22 : 3 ; John 6 : 70. 

c John 12 : 6. 

gave it to Judas Iscariot, the son 
of Simon. — "And giveth it to 
Judas, Simon Iscariot's son" 
(Rev. Yer.). How must that 
traitor have felt at receiving 
such tokens of friendship! The 
way to hell is in the face of great 
light. Nothing could move a man 
who could be indifferent at the 
manifestation of Jesus' love. 

27. Satan entered into him. — 
At first Satan only put an evil 
suggestion into his heart (v. 2). 
This, being welcomed, prepared 
his heart to be the dwelling place 
of Satan. Satan demands entrance 
to a heart that contains sin. If 
sin is entertained there Satan too 
is always welcome. TVe see the 
devil is in men, even when they do 
not show it violently as some did. 
That thou doest, do quickly.— 
Judas had sinned away the day of 
grace, hence Jesus tells him to do 
quickly the deed which he had 
determined to perform. 

29. (See John 12: 6.) A pur- 
chase could be made on that 
sacred day, by leaving a pledge 
and paying next day. 

30. And it was night. — A 



134 



JOHK 



31. IT Therefore, when he was gone out, 
Jesus said, d Now is the Son of man glorified, 
and e God is glorified in him. 

32. f If God be glorified in him, God shall 
also glorify him iu himself, and g shall 
straightway glorify him. 

33. Little children, yet a little while 1 am 
with you. Ye shall seek me ; h and as I said 
unto the Jews, Whither I go, ye cannot come ; 
so now I say to you. 

34. i A new commandment I give unto you, 
That ye love one another ; as I have loved 
you, that ye also love one another. 



d John 12 : 23. 

e John 14: 13; 1 Pet. 4 : 11. 

/John 17. 1, 4,5, 6. 

g John 12 : 23 

h John? : 34; 8: 21. 

i Lev. 19 : 18 ; John 15 : 12, 17 , Eph. 5.2; 



graphic stroke of John's pen. 
The blackness of the night corre- 
sponded to the blackness of the 
traitor's heart, departing from the 
light of the Supper and the pres- 
ence of Jesus, — the experience of 
every backslider. 

31. Now is the Son of man 
glorified. — He felt freer to speak, 
being rid of the presence of Judas. 
He refers to the coming cruci- 
fixion. He would prepare them 
for the great disappointment (to 
them) of his crucifixion, by telling 
them that it would be his glorifi- 
cation. How many times since 
have disciples been disappointed 
in their estimate of real glory ! 

33. Little children. — He calls 
them by this title to indicate his 
affection for them, and also to show 
them that they were as ignorant 
as children of the great events 
about to take place. As I said 
unto the Jews. — But not for the 
same reason that he said it to the 
Jews. Eventually they could come 
to him, and he would return to 



35. k By this shall all men know that ye are 
my disciples, if ye have love one to another. 

36. H Simon Peter said unto him, Lord, 
whither goest thou ? Jesus answered him, 
Whither I go, thou canst not follow me now ; 
but 1 thou shalt follow me afterwards. 

37. Peter said unto him, Lord, why cannot 
I follow thee now ? I will m lay down my 
life for thy sake. 

38 Jesus answered him, Wilt thou lay 
down thy life for my sake ? Verily, verily. 
I say unto thee, The cock shall not crow, till 
thou hast denied me thrice. 



1 Thess. 4 : 9 , Jas. 2:8; 1 Pet 1 ; 22 ; 
1 John 2 . 7, 8, 3: 11, 23; 4: 21, 

k 1 John 2 5,4:12, 20. 

I John 21 ; 18 , 2 Pet- 1 : 14. 

m Matt 26 : 33, 34, 35 , Mark 14 ; 29, 30, 
31 ; Luke 22 . 33, 34. 



them in the baptism of pentecost. 

34 A new commandment.-— 
He calls it new because he gave a 
new interpretation to the old law 
of love (Lev. 19: 18), such as the 
world had never thought of before. 

35. Shall all men know. — 
Love is the badge of the true 
Church of Christ. The love of the 
disciples for one another is the 
distinguishing mark of true Chris- 
tianity; the world recognizes the 
sign. No other but the Christian 
system claims to have love among 
its members. By this test we may 
discover if we be real disciples. 
(1 John 3: 14.) 

30. Thou shalt follow me after- 
wards. — The Kevised Version 
omits 41 me." Peter followed him 
(according to tradition) by the 
death of crucifixion. Peter was 
not prepared for his own cruci 
fixion until after pentecost. 

37, 38. (See notes on Luke 22: 
31-38.) Everyone who really fol- 
lows Jesus goes by the way of the 
cross. 



CHAPTER XIV. 



135 



CHAPTER XIV. 

LET a not your heart be troubled : ye believe 
in God, believe also in me, 
2. In my Father's house are many man- 

a John 14 : 27 ; 1G : 22, 23. b John 



sions : if it were not so, I would have told you. 
b I go to prepare a place for you. 

3 And if I go and prepare a place for you, 
c I will come again, and receive you unto my- 

13 : 33, 36. c Vs. 18, 28 ; Acts 1 11. 



CHAPTER XIV. 
Inbked Sin is Heakt Trouble, 
which can be expelled only 
by the Indwelling Fulness 
of the Holy Ghost, 1-18 — 
The other Two Persons of 
the Trinity also come to 
Dwell in Obedient Souls, 19- 
25 — The Sanctifying Spirit 
Brings to the Heart Com- 
fort, Peace, Courage, Joy, 
and Purity, 26-31. 
1. Let not jour heart be 
troubled. — Hearts (like those of 
these disciples) in which there is 
sin are easily troubled when dis- 
aster or disappointment comes. 
Inbred sin hinders faith. Believe 
also in me. — The only cure for 
heart trouble is a belief in Jesus 
Christ. If we believe in God 
without believing in Jesus we 
shall be like the heathen, to whom 
their belief in a Supreme Being is 
a dread and a torture. Jesus is 
the revelation of the love of God. 
Seen in nature without the revela- 
tion of Jesus, he inspires only 
slavish fear. At the moment 
when Jesus seemingly needed, 
because of the horrors before him, 
human sympathy and comfort 
himself, he seeks to comfort his 
disciples. What love ! It is more 
than belief in a doctrine that he 
requires. It is belief in him — a 
living Lord. No matter how 
dark the way the Lord seems to 
point out, he will say, "Let not 



your heart be troubled." We are 
very ignorant. All that we can do 
is to trust. 

2. My Father's house.— 
Heaven. It is a place. He went 
to it. "T go," he said. Many 
mansions. — As many as there are 
believers. It means that believers 
are to dwell with God and all his 
family, through all eternity. This 
is an explanation of John 13: 33. 
Christ offered special comfort to 
these disciples after the first com- 
munion service, — a lesson for the 
ministry. The Greek word trans- 
lated "mansion" means perma- 
nent abodes. If it were not so, I 
would have told you. — If there 
were any mistake we should have 
been informed. We have no rea- 
son for doubting Jesus. I go to 
prepare a place. — The Revised 
Version translates it, u For I go," 
making his departure a reason for 
their being of good cheer, as the 
departure was wholly for their wel- 
fare. Christ is still carrying on his 
priestly office and work in prepar- 
ing the abodes of the saints. He is 
fitting a mansion for each of his 
despised followers, and at the 
same time he is fitting his followers 
for their mansions. 

3. I will come. — The Revised 
Version omits " will." The great 
hope of the Church of all ages is 
his second advent, as real, personal, 
and visible as his first. (Acts 1: 

no 



136 



JOHN. 



self , that d where I am, there ye may be also. 

4. And whither I go ye know, and the way 
ye know. 

5. Thomas saith unto him, Lord, we know 
not whither thou goest ; and how can we 
know the way ? 

6. Jesus saith unto him, I am e the way, 

d John 12: 26; 17: 24; 1 Thess. 4: 17. 
e Heb. 9 : 8. / John 1 . 17 , 8 : 32. 

4. And whither I go ye know, 
and the way ye know. — "And 
whither I go ye know the way " 
(Rev. Yer. ). It was the way of 
death and resurrection, of which 
he had given them frequent infor- 
mation. 

5. How can we know the way?— 

" How can we get there? " he asks. 

6. I am the way. — Instead of 
furnishing him a guidebook, he 
says in substance, ''Trust in me, 
give your life into my keeping, 
and I will bring you there." Thus 
is Jesus the way to heaven. 
Thomas was a doubter. (See John 
20: 26.) The only hope or help for 
doubters is to implicitly trust Jesus 
if they want to get to heaven. 
The truth, — He is truth itself. It 
takes truth to bring us to God. 
And the life. — He is the absolute 
life; all life in us is derived from 
him. Thus he becomes to us the 
way to God, because he writes the 
law of truth upon our hearts and 
gives us that supernatural power 
called eternal life which enables 
us to walk in the truth which sets 
us free here and fits us for the 
mansions in heaven. This not only 
means that Christ is the way by 
which we come to heaven, but the 
preparative, making us meet for 
heaven. "If he speaks of purity 
of heart we know that he is pure ; 



f the truth, and g the life : h no man cometh 
unto the Father, but by me. 

7. i If ye had known me, ye should have 
known my Father also ■ and from henceforth 
ye know him, and have seen him. 

8. Philip saith unto him, Lord, shew us the 
Father, and it sufficeth us. 

g John 1 : 4 ; 11: 25. 

h John 10 : 9. i John 8 : 19. 

if he commands us to love one an- 
other, we know that he is love." 
He is our pattern of living, and our 
life power to help us come up to 
the pattern. But by me. — Hence 
we see that it makes all the differ- 
ence possible as to whether a 
person trusts in Jesus or not. 
Without this trust he is not in truth 
but error; he has no spiritual life, 
but death. Hence he is in the way 
of error and death that leads away 
from God. 

7. If ye had known me. — This 
means more than to know about 
him. It means personal acquain- 
tance. Known my Father also. — 
We cannot form acquaintance with 
one and not the other also. From 
henceforth ye know him. — Hence- 
forth, in the richer experience of 
pentecost, they were to know God 
as never before. The Jews knew a 
great deal about Jesus but did not 
have this personal experience of 
God in the soul. (John 8: 19. ) 

8. Lord, shew us the Father.— 
This same wish is what gives birth 
to the worship of idols ; a mistaken 
idea, which would make religion 
materialistic instead of spiritual. 
It is only awaking in his spirit- 
ual likeness that will satisfy the 
soul. Therefore Philip was mis- 
taken when he said, "And it suffic- 
eth us." 



CHAPTER XIV. 



137 



9. Jesus saith unto him, Have I been so 
long time with you, and yet hast thou not 
known me, Philip? k he that hath seen me 
hath seen the Father ; and how sayest thou 
then, Shew us the Father ? 

10. Believest thou not that 1 1 am in the 
Father, and the Father in me ? the words that 
I speak unto you m I speak not of myself : but 
the Father that dwelleth in me, he doeth the 
works. 

k John 12 : 45 ; Col. 1 : 15 ; Heb. 1 : 3. 
I John 14 : 20 ; 10 : 38 ; 17 : 21, 23. 
m John 5 : 19 ; 7 : 16 ; 8 : 28 ; 12 : 49. 
n John 5 : 36 ; 10 : 38. 

9. And yet hast thou not known 

me. — He had been an intimate 
companion for nearly three years, 
and yet did not know that Jesus 
was divine. Many a professor of 
religion has been as spiritually dull 
as Philip. After he got the pente- 
costal blessing he knew Jesus as 
he did not in being with him in the 
flesh three years. We learn that it 
is better to live in our dispensation, 
if we have the Holy Spirit in our 
hearts, than to have walked in Pal- 
estine with Jesus in the flesh. 
Hath seen the Father. — By spir- 
itual sight. Here Jesus clearly 
states that he is God. 

10. The Father that dwelleth 
in me, he doeth the works. 

" The Father abiding in me, doeth 
his works " (Rev. Yer. ). All that 
Christ had ever done was the 
direct work of God. 

11. Believe me. — Because of 
the works Philip had seen per- 
formed by Jesus, he should be- 
lieve him to be God, and believe 
his statements concerning his 
equality with the Father. Jesus 
appeals to his works to convince a 
disciple just as he appealed to his 
works to convince the Jews. (John 
10: 38.) 



11. Believe me that I am in the Father, 
and the Father in me : n or else believe me for 
the very works' sake. 

12. o Verily, verily, I say unto you, He that 
belie veth on me, the works that I do shall he 
do also ; and greater works than these shall he 
do ; because I go unto my Father. 

13. p And whatsoever ye shall ask in my 
name, that will I do, that the Father may be 
glorified in the Son. 

o Matt. 21 : 21 ; Mark 16: IT ; Luke 10 : 17. 

p Matt. 7 : 7 ; 21 : 22 ; Mark 11 : 24 ; Luke 
11 : 9 ; John 15 : 7, J6; 1G : 23, 24 ; Jas. 1 : 
5 ; 1 John 3 : 22 ; 5 : 14. 

12. The works that I do shall 

he do. — Here is stated the rela- 
tion of faith and works. Faith 
(of Johnl: 12) leads to the per- 
formance of the same works that 
Christ did. (See note on John 6: 
29.) Greater works than these 
shall he do. — Greater in quantity, 
not in quality. Christ healed the 
sick, raised the dead, and regen- 
erated sinners; there are no 
greater works than these in kind. 
The only greater works possible 
consisted in getting more con- 
verted and entirely sanctified. 
Peter did more in one day, prob- 
ably, as far as numbers are con- 
cerned, than Jesus in all his 
ministry. Because I go unto my 
Father. — By his going the pente- 
costal baptism was made possible, 
and through this came the mighty 
evangelizing power of the Church 

13. That will I do. -He will 
continue to do those mighty works 
(vs. 11, 12) henceforth through 
his Church. Notice, this asking 
must be in his name; that is, in 
complete submission to his will. 
In such an experience, we shall be 
so completely in harmony with his 
will that the Spirit will lead us to 
pray for the proper things. The 



138 



JOHK 



14. If ye shall ask any thing in my name, shall give you another Comforter, that he may 
I will do it. j abide with you for ever ; 

15. H q If ye love me, keep my command- ; 17. Even s the Spirit of truth ; t whom the 
ments. world cannot receive, because it seeth him 

16. And I will pray the Father, and r he : not, neither knoweth him : but ye know him ; 



q John 14 : 21, 23 ; 15 : 10, 14; 1 John 5 : 3. 
r John 15 : 26 ; 16 : 7 ; Rom. 8 : 15, 26. 

Spirit prompts true saints to pray 
for the things God designs to give. 
(See Rom. 8: 26, 27.) This peti- 
tion therefore rests on fulfilling 
the proper conditions. (See John 
15: i.) That the Father maybe 
glorified in the Son. — It glorifies 
God to have the disciples of Christ 
so ask as to get answers to their 
petitions. 

14. If ye shall ask ["me," 
Rev. Yer.] any thing in my name. 
— Xotice, in this and the previous 
verse he says, "In my name." 
His name must be hallowed in 
order to the answer of the prayer. 

15. If ye love me, ["ye will,'' 
Rev. Yer.] keep my command- 
ments. — Obedience is the test of 
love and of discipleship. Every 
Christian keeps the command- 
ments of God, or, in other words, 
does not commit sin. (1 John 3: 
9.) And yet how many say it is 
impossible! They had to have 
this experience of a divine love 
that would keep them from com- 
mitting sin before they could re- 
ceive the purification of heart of 
pentecost. " Preparatory to the 
reception of the Comforter, they 
were to come into full union with 
Christ by a love evinced by obedi- 
ence. Hence this verse is not to 
be torn from its connection, but 
is to be viewed as conditional 
to the promise that follows" 
(Whedon). 

16. And he shall give you 



s John 15 : 2G ; 16 : 13 ; 1 John 4 : 6. 
t 1 Cor. 2 : 14. 



another Comforter. — The word 
in the original means more than 
Comforter. It means an advocate; 
One who stands by us. Only the 
person who has the love spoken of 
in the previous verse is a candi- 
date for the blessing of purity of 
heart that comes from the abiding 
Comforter. This is God's normal 
method: a regenerated soul is led 
of the Spirit very speedily, by 
being true to God, to the blessing 
of heart purity. " The promise of 
the Comforter is made, on the 
supposition that the disciples 
loved Christ and obeyed him; so 
that it cannot relate to that com- 
munication of the Holy Spirit by 
which divine life is first communi- 
cated and the sinner is regen- 
erated. For repentance, faith, love, 
and obedience flow T from this as 
their source, or as effects from 
cause" (Scott). "The prayer of 
the Son, the ever living Inter- 
cessor, consists in his wish and 
will ever going forth, that the 
work of redemption may be 
accomplished, by the power of the 
Father, in all its fulness and 
glory" (Whedon). We believe 
that he still prays that his dis- 
ciples may receive this Comforter 
in all his fulness. "The consum- 
mated work of the Spirit is Christ 
formed in the believer, or, what 
expresses the same idea, it is the 
believer having reached the per- 
I f ect stature of Christ" (Godet). 



CHAPTER XIV. 



139 



for he dwelleth with you, u and shall be in 19. Yet a little while, and the world seeth 



you. 

18. x I will not leave you 1 comfortless : 
y I will come to you. 



me no more ; but z ye see me : a because I 
live, ye shall live also. 

20. At that day ye shall know that b I am 



u 1 John 2 : 27.- 
1 Or, orphans. — 



—x Matt. 28 : 20. 
-y Vs. 3, 28. 



The Comforter cannot comfort 
while sin is in us. That he may 
abide with you for ever. — A 

promise for all the generations of 
the future Church. 
17. Even the Spirit of truth. — 

Called the "Spirit of truth" be- 
cause he who uses the truth as his 
instrument, — " the Comforter, — 
strengthens, guides, liberates, 
sanctifies by the truth. (John 8: 
32; 16: 13; 17: 17-19; 1 Cor. 2: 4; 
1 Thess. 1: 5)" (Abbott). We 
learn here that the Holy Spirit is 
a person. Whom the world can- 
not receive. — Because the world 
has not been regenerated and 
hence is not spiritual. Only the 
spiritual can receive the Holy 
Ghost to abide. Regeneration is 
therefore subsequent to heart 
purity. But ye know him. — 
They were acquainted with him. 
He dwelleth ["abideth," Rev. 
Yer.] with you, and shall be in 
you. — Here we have a sufficient 
reply to those people who declare 
that at conversion we get all the 
fulness of the Spirit and that 
when the Spirit comes at first he 
comes in all his fulness. Notice 
here, that of disciples who had 
been endowed by the Spirit to 
cast out devils and to heal the sick 
and preach the gospel, Jesus said 
they were already acquainted with 
the Holy Spirit, and yet he points 
to what Archbishop Hare calls, j 
" The higher gifts of the Holy; 



z John 1 G : 
b John 14 : 



16. a 1 Cor. 15 : 20. 

10; 10: 38; IT: 21,23,26. 



Ghost." u So he is ever with the 
Church and the individual Chri >- 
tian only when they wait and 
watch for his appearing as the 
apostles waited and watched before 
the day of pentecost" (Abbott). 
" Our Lord, by using both the 
present and the future, seems 
plainly to say that they already 
had the germ of this great bless- 
ing" (Brown). Our readers will 
see that the commentators, in 
faithfulness to the text, make great 
concessions in favor of the two 
blessings. 

18. I will not leave you com- 
fortless. — ''Desolate" (Kev.Yer.)- 
The term literally is "orphans." 
A child of God who does not go on 
to seek the second experience is 
here compared to an orphan. I 
will come to you. — "I come unto 
you" (Kev.Yer.). The spiritual 
coming at the pentecost. Not the 
same as his future personal coming 
spoken of in Acts 1 : 11. 

19. But ye see ["behold," Rev. 
Yer.] me. — This sight that disci- 
ples have of Jesus when he has 
disappeared and is seen no more by 
the world, is spiritual sight. Be- 
cause I live, ye shall live also.— 
This life is spiritual, without which 
the soul would not have the power 
to perceive Jesus. This language 
is unintelligible to worldlings and 
mere professors of religion. 

20. At that day. — Pentecost. 
Ye shall know. — "Each soul has 



140 



JOHN. 



in my Father, and ye in me, and I in you. 

21. c He that hath my commandments, and 
keepeth them, he it is that loveth me : and 
he that loveth me shall be loved of my 
Father, and I will love him. and will manifest 
myself to him. 

22. d Judas saith unto him, not Iscariot, 



Lord, how is it that thou wilt manifest thy- 
self unto us, and not unto the world ? 

23. Jesus answered and said unto him, e If 
a man love me, he will keep my words : and 
my Father will love him, and fwe will come 
unto him. and make our abode with him. 

24. He that loveth me not keepeth not my 



c Ys. 15, 23 ; 1 John 2 : 5 ; 5 ; 3. 
d Luke 6 : 1(3. 

its pentecost, when the spirit first 
learns the meaning of Christ's 
promise in this chapter " ( Abbott) . 
The pentecostal baptism gives a 
surety to ns of the fellowship of 
God that is beyond all peradven 
ture of doubt. The soul may have, 
by the indwelling of the Spirit, a 
knowledge of the doctrines of the 
Word of God better than anything 
learned in books, and that needs no 
argument to prove it. 

21. He it is that loveth me. — 
This verse teaches the same 
thought taught in verse 15. Here 
we learn who are regenerated, — 
those whose love for Christ results 
in obedience. Xotice, a man may 
have the commandments and not 
keep them. The regenerate keep 
them. Keeping the command- 
ments is only another way of i 
stating the experience of living ' 
without committing sin. Sin is 
the transgression of the law. Will 
manifest myself to him. — This 
manifestation is the pentecostal, 
second crisis (or blessing) of expe- 
rience. (See the same stated in 
vs. 16 and 23.) "Christ is here 
speaking not of the condition on 
which men may become his disci- 
ples; he is instructing his disciples, 
is pointing out the condition on 
which each one may come into a 
higher spiritual experience of their 
Master's love and spiritual pres- 



e V. 15. 

/ 1 John 2 : 24 : Rev. 3 : 20. 

ence'* (Abbott). The verse teaches 
that a man who is true to God in 
his justified life is not only a can- 
didate for heart purity, but will be 
led of God into that experience. 

22. Judas. — (See note on Luke 
6: 16.) He is the author of the 
Epistle of Jude. How is it. — 
"What is come to pass" (Rev. 
Ver. ) . And not unto the world. — 
Xot to the world as Jewish Messiah. 
Jesus is trying to lead them from 
their carnal ideas of religion to 
spirituality. 

23. If a man love me. — A repe- 
tition of verses 15 and 21. He will 
keep my words. — " Word" (Rev. 
Yer.). (See note on vs. 15 and 21.) 
Make our abode with him. —Xot 
to come occasionally, but to re- 
main all the time. This is a differ- 
ent thing from the up and down 
experience that some speak of. It 
is a greater experience than re- 
maining in Christian babyhood. 
He who is content to remain in a 
state of initial holiness does not 
know this experience. Mr. Wes- 
ley makes it mean more than justi- 
fication. He says on these words, 
"Which implies such a large mani- 
festation of the divine presence 
and love, that the former in justifi- 
cation is as nothing in comparison 
of it." 

24. My sayings. — " My words " 
(Rev. Yer.). 



CHAPTER XIV. 



111 



sayings : and g the word which ye hear is not 
mine, but the Father's which sent me. 

25. These things have I spoken unto you, 
being yet present with you. 

26. But h the Comforter, which is the Holy 
Ghost, whom the Father will send in my 
name, i he shall teach you all things, and 

g John 14 : 10 ; 5 : 19, 38 ; 7 : 16 ; 8 : 28 : 

12: 49. h V. 16; Luke 24: 49; John 15: 

26 ; 16 : 7 ; Acts 1 : 8 ; 2 : 4. 

25. Being yet present with you. 

— "Yet abiding with you" (Rev. 
Ver. ). They had only a partial 
experience while he was on earth. 
We do not get it all on first 
acquaintance with Jesus. After 
his departure the Holy Spirit 
would come and complete the work 
which he had begun. (See next 
verse. ) Here is an instance refut- 
ing the idea that we get the best 
of experience when we first fall in 
love with Christ. 

26. Comforter. — See note on 
verse 16. He shall teach you all 
things. — They were at that time 
spiritually dull; when the Com- 
forter came he would enlighten 
them upon spiritual things so that 
no one need have to ask such ques- 
tions as Thomas, Philip, and Judas 
( vs. 5, 8, 22) had been asking. The 
Holy Spirit enlightens on all mat- 
ters that pertain to personal 
salvation. Christians need the 
cleansing of the Holy Spirit to en- 
able them to understand the deep 
things of God. (See Heb. 5: 11-14 
for an illustration of the dulness of 
those who do not go on to entire 
cleansing.) Bring all things to 
your remembrance, whatsoever I 
have said. — "Bring to your re- 
membrance all that I said to you" 
(Rev. Ver.). Spiritual men, and 
not mere theologians or scholars, 



bring all things to your remembrance, what- 
soever I have said unto you. 

27. k Peace I leave with you, my peace I 
give unto you : not as the worl.l giveth, give 
I unto you. 1 Let not your heart be troubled* 
neither let it be afraid. 

28. Ye have heard how ml said unto you, I 

i John 2 : 22 ; 12 : 16; 16 : 13 ; 1 John 2 : 

20, 2 7. k Phil. 4:7; Col. 3 : 15. 

/ V. 1. m Vs. 3, 18. 

then, should be the leaders of 
the Church. A divinely quickened 
memory enabled John to write an 
accurate account of the life of 
J esus. Here is a great factor in the 
inspiration of the Scriptures. The 
Holy Spirit kept the memories of 
the writers from all errors that 
might come through forgetfulness. 
The Spirit also keeps the com- 
mandments of Christ before us so 
that we can keep them (v. 23). 

27. Peace I leave with you. — 
The legacy left us in the last will 
and testament of our Elder Brother 
is peace. Xo Christian lias any 
right to be without it. My peace I 
g*ive unto you. — It is the same 
peace that he had amid ail the sor- 
rows, opposition, and trials of his 
earthly career. He could leave 
them peace. This is the normal 
experience of Christians; not al- 
ways ecstasy, but always peace. 
Not as the world giveth. — The 
etiquette of the day was hollow; it 
consisted in a salutation, Peace 
be with thee," which people usually 
did not mean. Christ not only says 
it, but means it and gives it. Let 
not your heart be troubled. — The 
experience of perfect peace takes 
the place of sin, after the pentecos- 
tal blessing. So he takes up verse 1 
again and shows that he does not 
command them to be free from 



142 



JOHN. 



go away, and come again unto you. If ye 
loved me, ye would rejoice, because I said, 
n I go unto the Father : for o my Father is 
greater than I. 

29. And pnow I have told you before it 
come to pass, that, when it is come to pass, 
ye might believe. 

n John 14: 12; 16: 16; 20: 17 o See 

John 5 : 18 ; 10 : 30 ; Phil. 2 : 0. p John 13 : 

trouble of heart without furnishing 
grace to accomplish it. Neither 
let it be afraid. — 14 Fearful " (Rev. 
Ver.). The fearful are classed 
with the worst of sinners. (Rev. 
21: 8.) 

28. If ye loved me, ye would re- 
joice* — " Have rejoiced" (Rev. 
Ver. ). When we lose friends our 
sorrow is quite often purely on our 
own account. I said. — Omitted in 
the Revised Version. I go unto 
the Father. — Had they under- 
stood all that going meant, — the 
preparation of the heavenly man- 
sions, the exaltation of the despised 
Xazarene, the pouring forth of the 
Holy Spirit, — they would have re- 
joiced. Did we understand things 
clearly we would rejoice when our 
loved friends go to heaven. Love 
for them would make us rejoice. 
Father is greater than I. — In the 
flesh he had passed through a sea- 
son of humiliation, acting in a sub- 
ordinate sphere. He was now to 
go to the courts of heaven with all 
its infinite glory. The Church re- 
joices that he has gone to the glory 
of his Father. u None but a being 
who, in a sense, 4 thought it not rob- 
bery to be equal with God,' would 
be so presumptuous as thus to make 
a comparison with the Most High " 
(Adams). 

29. When it is come to pass, ye 



30. Hereafter I will not talk much with 
you : q for the prince of this world cometh, 
and hath nothing in me. 

31. But that the world may know that I 
love the Father ; and r as the Father gave me 
commandment, even so I do. Arise, let us go 
hence. 

19; 16: 4. q John 12: 31; 16: 11. 

r John 10 : 18 ; Phil. 2:8; Heb. 5 : 8. 

might believe. — He fortifies them 
beforehand for the trial which his 
crucifixion and death would bring. 
Jesus tells us many things in pros- 
perity for us to remember when 
adversity comes, and which will 
sustain us. Nothing happened to 
these disciples that Jesus had not 
foreseen and made provision for; 
and nothing happens to us which 
he has not foreseen and provided 
for. The use of all prophecy is to 
strengthen believers in the faith. 

30. Hereafter I will not talk 
much with you. — " I will no more 
speak much with you " (Rev. Ver. ). 
The prince. — The devil. ( John 
12: 31.) Hath nothing in me. — 
4 'There is no guilt in me to give 
him power over me; no corruption 
to take part with his temptation " 
(Wesley). Wherever there is sin 
in the heart the devil claims it as 
his, to which he has a right, for 
sin is the property of Satan. He 
could tempt and assail the Lord 
Jesus, but was powerless to make 
him yield to any of his assaults. 
He sees the devil approaching in 
the arrangements being made, by 
wicked men, to put him to death. 

31. Even so I do. — I suffer the 
humiliation of the cross, the buf- 
fetings of Satan, that the world may 
see my love for my Father. Christ 
endured hardness in order to glo- 



CHAPTER XV, 



143 



CHAPTER XV. 

AM the true vine, and my Father is the 
husbandman. 



2. a Every branch in me that bearetfa not 
fruit he taketh away : and every branch that 
beareth fruit, he purgeth it, that it may bring 
forth more fruit. 



a Matt. 15 : 13. 



rify God. Every disciple may 
glorify God before the world, in 
the midst of temptation and trial. 
Arise, let us go hence. — They 
arose from the supper table where 
this discourse had been given. 

CHAPTER XV. 
The Two Experiences, Regen- 
eration axd Entire Sanctifi- 
cation, Unmistakably showx 
ix the Symbol of the Tine 
axd its Branches, 1-3 — En- 
tire Cleansing Results in 
the "More Fruit,'* Success- 
ful Prayer, Gloeificatiox of 
God, Keeping the Command- 
ments, Fulxess of Joy, Love 
for the Brethren, Hatred 
from the "World, axd a Co- 
partnership with the Spirit 
in Testimony, 4-27. 

L I am the true vine.— -Jesus 
chose the lowly vine as an illustra. 
tion of himself and Church. It is 
thought that as he and his disci- 
ples went out from the paschal 
supper, that a vine clinging on 
some wall led him to call the atten- 
tion of the disciples to it as illus- 
trating the union of himself and 
his disciples. He is the true Vine, 
of which the natural was but the 
emblem. So all nature is but an 
emblem or representation of the 
God who made it. The Church, in 
the old dispensation, is likened to 
a vine which God brought out of 
Egypt. Christ is the true Vine, 
greater than any visible Church, 



no matter howsoever good it may 
be. The Christian has a bond 
closer than that which unites him 
to the Church. It is union with 
Christ himself. My Father is the 
husbauduiau. — God introduced 
and cared for the plan of redemp- 
tion, culturing and developing it 
all through the ages. 

2. Every branch in me. — 
Branches are in him; they are not 
joined on, but grow out of the 
stock. In other words, true disci- 
ples have the divine life in them — 
are regenerated. (See note on v. 
5. ) That beareth not fruit, — 
Branches may be in him and after 
( awhile stop bearing fruit. It is 
| possible for a Christian to back- 
| slide. This verse explodes the 
theory of an imputed righteous- 
ness. There is no such thing as a 
robe of righteousness to cover up 
sin; it is either righteousness or 
death. He taketh away, — A once 
regenerated soul that has stopped 
bearing fruit is dead, and is re- 
moved, just as a vine-dresser cuts 
off dead branches. This shows the 
absurdity of Antinomian, fruitless 
faith. In verse 6 he tells the doom 
of such. Every branch that bear- 
eth fruit. — Every Christian. Re- 
generation is a necessary condition 
and a prelude to entire sanctifica- 
tion. This clause is a preface to 
the next. Holiness is the fruit. 
(See Matt. 3: S; "Rom. 6: 22; Phil. 
1: 11.) He purgeth it. — "He 
cleanseth it*' (Rev. Yer.). The 



144 



JOHN. 



3. b Now ye are clean through the word 
which I have spoken unto you. 

4. c Abide in me, and I in you. As the 

b John 13 : 10 ; 17 : 17 ; Eph. 5 : 26: 1 Pet. 

second definite work of entire 
cleansing. Notice that it is living 
branches already bearing fruit that 
are cleansed. There must be a 
vine before there can be a branch 
to prune or cleanse. ISTot sinners 
nor backsliders, — only a fruit- 
bearer is a candidate for entire 
cleansing. " Will cleanse away all 
that hinders your progress in 
grace" (Geike). " He who brings 
forth fruit to God's glory, accord- 
ing to his light and power, will 
have the hindrances taken away 
from his heart, for his very 
thoughts shall be cleansed by the 
inspiration of God's Spirit" 
(Clarke). This is the same experi- 
ence referred to in John 13 : 10 and 
14: 15,16. Inbred sin corresponds 
to those hindrances in a vine which 
must be removed in order to the 
production of better fruit. "The 
second operation, the purification 
of the branches, has in view the 
true believers who really live in 
Christ through the Holy Spirit. 
It is intended to cut off all the 
shoots of their own life which may 
manifest themselves in them, and 
which would paralyze the power of 
the Spirit. The knife of the Divine 
Dresser of the vine either cuts off 
sinners or cuts off sin. 'If thou 
wilt not endure that what is evil in 
thee be taken away, thou must en- 
dure being taken away thyself" 
(Bengel). God calls every Chris- 
tian to entire holiness, and he who 
refuses to go on will go into con- 



branch cannot bear fruit of itself, except it 
abide in the vine ; no more can ye, except ye 
abide in me. 

1 : 22. c Col. 1 : 23 ; 1 John 2 : 6. 

demnation. Fruitfulness is the 
antecedent condition to purity, and 
then purity is the condition to 
greater fruitfulness. 

3. Now ye are clean. — He did 
not refer to Judas, who had gone 
out. (John 13: 30.) They were 
clean here by the washing of re- 
generation which saves from the 
guilt and power of sin. They had 
not yet experienced cleansing from 
the inbeing or existence of deprav- 
ity. They were bringing forth the 
fruit of holiness, but not the fruit 
of entire holiness. ^Regeneration 
makes a soul clean outwardly; 
entire sanctificatiou cleanses in- 
wardly. Through the word. — 
Believing his word, they had be- 
come regenerated. " You are al- 
ready cleansed from past sin 
through your acceptance of and 
obedience to my word, but you 
are not to imagine that my work is 
done when I depart and cease to 
be visibly present with you" 
(Abbott.) 

4. Abide in me. — The purifi- 
cation of the heart is necessary to 
abiding in Christ. To abide means 
more than occasional visits. God 
wants no Christian to stop until he 
is so cleansed that he can keep 
Christ and Christ can keep him. 
This is the starting-point of the 
deeper experiences that follow in 
the subsequent verses. Except ye 
abide in me. — All fruitfulness is a 
result of the divine life in Chris- 
tians. Here is another proof of the 



CHAPTER XV. 



145 



5. I am the vine, ye are the branches ; He 
that abideth in me, and I in him, the same 
bringeth forth much d fruit : for 1 without me 
ye can do nothing. 

G. If a man abide not in me, e he is cast 
forth as a branch, and is withered ; and men 
gather them, and cast them into the fire, and 
they are burned. 

7. If ye abide in me, and my words abide in 

d Hos. 14 : 8; Phil. 1 : 11; 4 : 13. 
1 Or, severed f rom -me, Acts 4 : 12. 
e Matt. 3 : 10 ; 7 : 19. 

regenerate state of these disciples 
before pentecost. The branches, 
not the vine, bear the fruit. Christ 
has delegated this honor to his dis- 
ciples, — to bear the fruity while 
he furnishes the life. The sap in 
the vine and the branches is the 
same. The divine life in the be- 
liever is the same as in Christ. 

5. I am the vine, ye are the 
branches. — True Christianity is 
more than church membership; 
more than a creed, a profession, or 
a name. It is abiding in Jesus. 
The vine may live without the 
branches but the branches cannot 
live without the vine. This figure 
teaches the grace, power, and 
beauty of supernatural heart relig- 
ion. Without me. — "Apart from 
me" ( Rev. Yer. ). Ye can do noth- 
ing. — We are laborers co-operating 
with God. (1 Cor. 3:9.) Without 
spiritual life from an indwelling 
Christ we shall bear no spiritual 
fruit. All works of morality, for- 
mality, etc., will be as nothing in 
the trying day if we do not get 
saved. 

6. If a man abide not. — A soul 
has the power to cease abiding in 
Jesus. Is withered. — There is a 
large class who once abode but now 
are withered, and if in such a con- 



you, f'ye shall ask what ye will, and it shall 
be done unto you. 

8. g Herein is my Father glorified, that ye 
bear much fruit ; h so shall ye be my disciples. 

9. As the Father hath loved me, so have I 
loved you : continue ye in my love. 

10. i If ye keep my commandments, ye shall 
abide in my love ; even as I have kept my Fa- 
ther's commandments, and abide in his love. 

/ John 15 : 1C ; 14 : 13, 14 ; 16 : 23. 

g Matt. 5: 16; Phil. 1 : 11. h John 8: 

31 ; 13 : 35. i John 14 : 15, 21, 23. 

dition at the end, will be destroyed. 

7. If ye abide in me. — The con- 
dition of successful prayer is that 
abiding which comes from purity 
of heart. (Ps. 66: IS.) My words 
abide. — The words of Christ ( v. 3 ), 
by which they had been regener- 
ated, they must continue to cherish 
and obey in their own souls. Ask 
what ye will. — Dependent on the 
condition of the previous clauses. 

8. Herein is my Father glori- 
fied. —It glorifies God to so abide 
in him as to bring forth the fruits 
of holiness. (See note on v. 2.) 
"It is the honor of God to have 
strong, vigorous, holy children, en- 
tirely freed from sin, and perfectly 
filled with his love" (Clarke). 
The greatest honor to God, in this 
world, is a holy people. So shall 
ye be my disciples. — A disciple 
means a learner. We cannot learn 
much from Christ unless we abide 
in him. Xo Christian ought to be 
content to remain in the rudiments. 

9. Continue. — "Abide" (Rev. 
Yer.). Christ loves us as deeply 
as the Father loved him, and we 
are to remain in this divine love of 
Christ. It is in our power to take 
ourselves out of it. 

10. Ye shall abide in my love. 
— This abiding is conditioned 



146 



JOHN. 



11. These things have I spoken unto you, 
that my joy might remain in you, and ^.that 
your joy might be full. 

k John 1G : 24 ; IT : 13 ; 1 John 1 : 4. 

I John 13 : 34 ; 1 Thess. 4 : 9 ; 1 Pet. 4:8; 

upon keeping his commandments. 
Keeping his commandments is the 
same thing as not committing sin. 
AVe shall never get to any height 
in this world where we shall not 
need to be constantly on the alert 
to know God's will and do it. We 
shall lose all the divine love we 
possess if we refuse to obey G-od. 
Even as I. — Jesus constantly 
urges his followers to be and do as 
he was and did, especially in love. 
(Matt. 5: 48.) 

11. Might remain. — " May be 
in you" (Rev. Yer.). And that 
your joy might be full. — " Might 
be fulfilled" (Rev. Yer.). A per- 
fection of joy. Christ has left both 
his peace (John 14: 27) and his joy 
with us. The whole object of this 
discourse concerning the branches, 
their cleansing and the abiding, is 
that his disciples may have that su- 
pernatural perf ection of joy. This 
is the result of entire cleansing. 
" The religion of Christ expels all 
misery from the hearts of those 
who receive it" (Clarke). u One 
object of his address is that he may 
perfect in them and us that Chris- 
tian joy which is one of the fruits 
of the Spirit. (Gal. 5: 22; Rom. 
14: 17) " (Abbott). Wearetohave 
the same full joy in Christ that he 
has in his Father. " Jesus is as- 
sured that he is not imposing a 
burden upon them, but rather is 
revealing to them the secret of per- 
fect joy" (Godet). We may have 
this joy even amidst sorrow, as 



12. lThis is my commandment, That ye 
love one another, as I have loved you. 

13. m Greater love hath no man than this, 

1 John 3: 11; 4: 21.— m John 10: 11; 
Rom. 5 : 7, 8 ; Eph. 5 : 2 ; 1 John 3 : 16. 



Jesus did. He spoke of joy just 
as he was going to Gethsemane. 
(2 Cor. 6: 10.) 

12. That ye lore one another. 
— A commandment that no one can 
keep without divine help. As. — 
"Even as" (Rev. Yer.). I hare 
loved you. — He loves us with per- 
fect love, and this is the same he 
commands us to have towards 
others. Perfect love to God and 
man is the teaching of this chapter. 
Christ provides for a multiplication 
of his love after he leaves the earth. 
How can we love each other as 
Christ loved us? This is the 44 more 
fruit" resulting from the cleansing 
of verse 2. 

13. Greater lore hath no man 
than this. — No mere man unas- 
sisted by grace has such love. 
That a man lay down his life for 
his friends. — He now interprets 
the perfect love towards men of 
which he speaks in verse 12. It is 
laying down our lives for the breth- 
ren. Notice, this is not the same as 
dying. It is to live for our friends 
by a constant self-denial and service 
for humanity ; this is laying down 
our life for the brethren, just as 
Jesus did all through his ministry. 
John never forgot this. Years later 
he wrote, "AVe ought to lay down 
our lives for the brethren" (1 John 
3: 16). Notice, a man can have no 

I greater love for his friends than to 
I lay down his life for them, but he 
I may have a greater love in the 
! sense of dying for his enemies. 



CHAPTER XV. 



147 



that a man lay down his life for his friends. 

14. n Ye are my friends, if ye do whatso- 
ever I command you. 

15. Henceforth I call you not servants ; for 
the servant knoweth not what his lord doeth : 
but I have called you friends ; o for all things 
that I have heard of my Father I have made 
known unto you. 

n John 14: 15,23: Matt. 12: 50. 

o John 17 : 26; Acts 20 : 27. 

p John G : 70 ; 13 : IS ; 1 John 4 : 10. 

14. If ye do whatsoever ["the 
things which," Rev. Ver.] I com- 
mand you. — This is the test of 
friendship for Christ. The real 
Chnrch is composed of those who 
keep the divine commandments. 

15. Henceforth I call. — "Xo 
longer do I call" (Rev. Ver. ). But 
I have called you friends. — A 
name indicating love and confi- 
dence nearer and dearer than dis- 
ciples (learners) and servants, by 
which he had hitherto styled them. 
Notice, he said that those were his 
friends who kept his command- 
ments (v. 14); hence calling them 
friends indicates that they were 
keeping his commandments — the 
fruit of regeneration — before pen- 
tecost. This shows their standing. 
I have made known unto you.— 
It is only obedient following of 
Christ that will let us into the se- 
crets of this blessed companion- 
ship, and then only as fast as we 
can bear them. (See John 16: 12.) 
Everybody has this offer of the 
friendship and confidence of Christ. 
It is the service of friends, and not 
of slaves, to which Christians are 
called. 

16. Ye have not chosen. — i; Ye 

did not choose*' (Rev. Ver.). I 
hare chosen you. — " I chose you ' ' 
(Rev. Ver. ). He chose them in the 



16. p Ye have not chosen me, but I have 
chosen you, and 4 ordained you, that ye should 
go and bring forth fruit, and that your fruit 
should remain : that r whatsoever ye shall 
ask of the Father in my name, he may give it 
you. 

17. s These things I command you, that ye 
love one another. 

q Matt 28 : 19 : Mark 10 : 15 ; Col. 1 : 6. 
r John 15 : 7 j 14 : 13. 
s V. 12. 

first place and they did not resist 
the call; others did resist and 
hence were not saved. (See Luke 
9: 57-02; IS: 22.) This choosing 
did not necessarily save them; 
they became disciples and friends 
because they yielded. Ordained. 
— 4 -Appointed " (Rev. Ver. ). He 
returns to the symbol of the vine. 
That ye should . . . bring forth 
[••bear," Rev. Ver.] fruit. — Every 
Christian is ordained in this sense. 
That your fruit should remain. — 
"Abide" (Rev. Ver.). Eternal 
fruit. We are to bear fruit that 
shall abide to all eternity. u Xow 
abideth faith, hope, charity" (1 
Cor. 13: 13). That whatsoever ye 
shall ask of the rather. — This is 
the second part of the work to 
which every friend of Jesus is or- 
dained, — to pray successfully as 
well as bring forth fruit in them- 
selves and others. We are to both 
pray and labor; the two go together. 
A great deal of encouragement is 
given in these last discourses of 
Jesus (chapts. 14, 15. and 16) as to 
praying. In my name. — We must 
plead the friendship of Jesus, 
which we obtain by obedience to 
him, as the ground of our expec- 
tation when we pray. Xo answer 
is given to the disobedient. 
IT. That ye love one another. 



148 



JOHN. 



18. t If the world hate you, ye know that 
it hated me before it hated you. 

19. u If ye were of the world, the world 

t 1 John 3 : 1, 13. u 1 John 4 : 5. 

— " That ye may love one another " 
(Rev. Yer. ). The idea is, I have 
commanded these things men- 
tioned in chapters 13, 14, and 15, 
(heart cleansing in the symbol of 
the feet-washing, and the vine and 
abiding in Christ,) in order to the 
perfect love (v. 12) which you 
should feel for each other, which 
you have not yet attained, as seen 
in the strife for place. (Luke 22: 
24.) God commands perfect love 
and has made provisions to give it, 
and he commands us to be cleansed 
in order to love men perfectly. 

IS. It hated ["hath hated," 
Rev. Yer.] me before it hated you. 

— Having, by symbols of feet- 
washing and branch cleansing, un- 
folded their relations to each other 
and to himself, he now speaks of 
their relation to the world. He 
wishes to prepare them in advance 
for that fiery baptism of persecu- 
tion which everyone who gets the 
Pentecostal baptism must sooner 
or later meet from the worldly 
spirit. The world is one of the 
great enemies of the Christian. If 
we are true to God it will hate us ; 
if w T e are not true it will despise us. 
(Matt. 5: 13; Luke 14: 35.) He 
tells us in another place, " Marvel 
not ... if the world hate you." 
It would be a marvel if the world 
hated some kinds of religion, for 
there are certain kinds of religion 
that contain nothing worth perse- 
cution. 4 'Many in the visible 
Church may be of the world; some 



would love his own : but x because ye are not 
of the world, but I have chosen you out of 
the world, therefore the world hateth you. 

x John 17 : 14. 

without the visible Church may 
not be of the world. It was the 
Church which most bitterly hated 
Christ" (Abbott). It is a consola- 
tion, when hated for righteousness' 
sake, that the worldly spirit esti- 
mates us as high as it does Christ. 

19. If ye were of the world. — 
By the world is not meant the 
globe, but that spirit and moral 
atmosphere all about us that is 
hostile to holiness. "It is the 
living, fallen, unregenerate race 
with whom self-interest is su- 
preme; to whom right is a word 
of feeble meaning, and holiness 
a term of disgust" (TVhedon). 
Inbred sin is the essence of the 
world about us, which is our 
enemy. In proportion to the de- 
gree of our holiness will we be 
hated by those to whom holiness 
is a rebuke. "As the followers of 
Christ were to be exposed to the 
hatred of the world, it was no 
small consolation to them to know 
that that hatred would be only in 
proportion to their faith and holi- 
ness; and that consequently, in- 
stead of being troubled at the 
prospect of persecution, they 
should rejoice, because that would 
always be a proof to them that 
they were in the very path that 
Jesus trod" (Clarke). To be of 
the world is to be born of the flesh, 
— to follow its lusts and shape our 
course after the ambitions and 
spirit of this world and not after 
the ambitions of the world to 



CHAPTER XV. 



149 



20. Remember the word that I said unto 
you, y The servant is not greater than his lord. 
If they have persecuted me, they will also 
persecute you ; z if they have kept my saying, 
they will keep your's also. 

21. But a all these things will they do unto 
you for my name's sake, because they know 
not him that sent me. 

22. b If I had not come and spoken unto 

y Matt. 10 : 24 ; Luke 6 : 40 ; John 13 : 16. 

x Ezek. 3: 7. a Matt. 10 : 22; 24 : 9 ; 

John 16 : 3. b John 9 : 41. 

come. " The more we resemble 
him, the greater enmity will proud 
and ungodly men feel towards us" 
(Scott). I have chosen you out of 
the world. — This is another of 
the many proofs that the disciples 
were converted before pentecost. 
Therefore. — Because he is out of 
the world and the world is out of 
him. Let us remember that 
Christ chooses us to nothing short 
of separation from the world. 
The world hateth you. — A relig- 
ion that no one hates is not of 
God. 

20. Remember. — He would pre- 
pare them for what was coming. 
He always prepares true disciples 
for whatever is coming, so that 
they may not be taken unawares. 
The word that I said. — The word 
that he had spoken a few mo- 
ments before. (See John 13: 16.) 
If they have kept my saying'. — 
"Word" (Rev. Ver.). We may 
expect some will accept our word 
while others oppose. 

21. For my name's sake. — 
The name of Christ is as much 
hated by one side as loved by the 
other. Paul tells us that it is our 
privilege to suffer for that name 
as well as to believe on it. (See 
Phil. 1: 29.) But this does not 
prevent the joy of verse 11. Be- 



them, they had not had sin ; c but now they 
have no 2cloke for their sin. 

23. d He that hateth me hateth my Father 
also. 

24. If I had not done among them e the 
works which none other man did, they had 
not had sin : but now have they both seen and 
hated both me and my Father. 

25. But this cometh to pass, that the word 

c Rom. 1 : 20 ; Jas. 4 : 17. 

2 Or, excuse. d 1 John 2 : 23. 

e John 3 : 2 ; 7 : 31 ; 9 : 32. 

cause they know not him that 

sent me. — There is a cause for 
everything, and especially for 
hatred of holiness. It always 
comes from those who do not 
know God. It has been the fact 
since the days of Cain and Abel. 
Such people are wilfully ignorant, 
because if they were willing to 
do God's will they would know. 
(John 7: 17.) 

22. If I had not come and 
spoken unto them. — Christ comes 
to all men. (See John 1:9.) To 
the heathen he speaks through the 
conscience and nature ; to the Jew 
he spoke more clearly. Everyone 
who does not obey the measure 
of light he has is a sinner, because 
he has the spirit of disobedience 
to the light in his heart. They 
had not had sin. — Here we learn 
that the New Testament definition 
of sin is refusal to act up to light, 
and not a mere mistake. (See 
John 9: 41.) Cloke. — " Excuse " 
(Rev. Yer. ). Ignorance will save 
from guilt only when it is involun- 
tary ignorance. Every sinner is 
without excuse. Such will be 
speechless. (See Matt, 22: 12.) 

24. If I had not done. — Great 
light puts upon men great respon- 
sibility. 

25. They hated me without a 



150 



JOHN. 



might be fulfilled that is written in their law, 
f They hated me without a cause. 

26. g But when the Comforter is come, 
whom I will send unto you from the Father, 
even the Spirit of truth, which proceedeth 
from the Father, h he shall testify of me : 

J Ps. 35 : 19 ; 69 : 4. 

g Luke 24 : 49 ; John 14 : 17, 26 ; 16 : 7, 13 ; 

Acts 2 : 33. h 1 John 5 : 6. 

i Luke 24 : 48 ; Acts 1 : 8, 21, 22 ; 2 : 32 ; 

cause. — The cause of their hating 
him was so wicked that it was not 
worthy to be reckoned as a cause. 
A quotation from Ps. 35: 19 and 
69: 4. " It is a purely gratuitous 
unholy temper" (Whedon). Let 
us not suppose that only Jews 
could so hate God. Hatred to 
him is not confined to any nation. 

26. The Comforter. — The Ad- 
vocate, the Helper. (See notes on 
John 14: 16, 26.) The Spirit of 
truth. — (See John 14: 17. ) Four 
times he speaks of the Comforter. 
(Johnl4: 16and26; 15: 26; 16: 7.) 
He shall testify of me. — "Bear 
witness" (Rev. Yer. ). This was 
to be their comfort in the hour of 
the persecution referred to in the 
previous verse. It is the mission 
of the Comforter to testify to the 
believer of Jesus. By his coming 
at pentecost he testified that the 
Jesus who ascended from Olivet 
was alive and in heaven. By his 
coming to the soul in sanctifying 
power he testifies to the reality of 
the life and death, atonement and 
priesthood, of Jesus. 

27. And ye also. — The Chris- 
tian that has the indwelling Com- 
forter becomes a witness. Notice, 
we are then engaged in the same 
grand business that engages the 
Comforter himself. Witnessing is 
not only an honor and a privilege, 



27. And i ye also shall bear witness, because 
k ye have been with me from the beginning. 

CHAPTER XVI. 

THESE things have I spoken unto you, that 
ye a should not be offended. 

3:15; 4 : 20, 33 ; 5 : 32 ; 10 : 39 ; 13 : 31 ; 
1 Pet. 5 : 1 ; 2 Pet. 1 : 16. 

k Luke 1 : 2 ; 1 John 1 : 1-3. 

a Matt. 11 : 6 ; 13 : 57 ; 24 : 10 ; 26 : 31, 33. 

but the mighty power of the 
Church. The witnessing Com- 
forter causes those to whom he 
bears witness to go into the same 
occupation. 

CHAPTER XYI. 
We are Forewarned Concern- 
ing the Opposition that Comes 
after the abiding comforter 
is Received, 1-4 — Better to 
Live in Harmony with the 
Sanctifying Spirit than to 
have Lived in the Days of 
the Visible Christ, 5-7— The 
Holy Ghost is the Great 
Power in Spreading God's 
Holy Work, 8-11 — He Will 
Give us Light and Instruction 
as Fast as we Can Bear it, 12- 
14 — The Indwelling Com- 
forter Brings Joy in Tribula- 
tion and Answer to Prayer, 
15-33. 

1. These things have I spoken. 

— By " these things " he means the 
cleansing and abiding of the Com- 
forter and the warnings he had 
been giving of approaching perse- 
cution. (See John 15: 11, 17.) 
The words of Jesus are a comfort 
and defence for his followers to- 
day. Only the soul well versed in 
Scripture will stand in the storm. 
Should not be offended.— " Should 
not be made to stumble" (Rev. 



CHAPTER XVI. 



151 



2. b They shall put you out of the syna- 
gogues : yea, the time cometh, c that whoso- 
ever killeth you will think that he doeth God 
service. 

3. And d these things will they do unto you, 
because they have not known the Father, nor 
me. 

4. But e these things have I told you, that 



when the time shall come, ye may remember 
that I told you of them. And f these things 
I said not unto you at the beginning, because 
I was with you. 

5. But now g I go my way to him that sent 
me ; and none of you asketh me, Whither 
goest thou ? 

6. But because I have said these things 



b John 9 : 22, 34 ; 12 : 42. 1 Tim. 1 : 13. e John 13 : 19 ; 14 : 29. 

c Acts 8 : 1 ; 9 : 1 ; 26 : 9, 10, 11. / Matt. 9 : 15. 

d John 15 : 21 ; Rom. 10 : 2 ; 1 Cor. 2 : S ; g John 16 : 10, 16 ; 7 : 33 ; 13 : 3 ; 14 : 28. 



Ver. ). The word "offended" 
means to stumble. How many are 
stumbled, and fall and backslide be- 
cause of opposition I Persecution 
will winnow out half-hearted disci- 
ples. Jesus made his service ap- 
pear rigorous to the carnal mind. 
He did not wish a cheap, half- 
hearted class of followers. An im- 
postor would have pictured an 
easy, profitable service, with no 
hardship. The disciples did find 
the statements of Jesus to be true, 
and in so doing they proved the 
truth of the Christian religion. If 
we have any doubts we shall find 
his statements true that they " that ; 
will live godly in Christ Jesus 1 
shall suffer persecution" if they! 
take an uncompromising stand in 
the world. " So, even in the his- 
tory of Christendom, a Church in 
form, yet apostate in spirit, may ex- 
pel from its communion those who 
are in spirit and truth the purer 
and the truer Church. . . . But, 
happily, often even from the holy 
communion of the excommuni- 
cates, there returns a blessed influ- 
ence, to purify and regenerate, more 
or less, the dead organism that 
expelled them" (Whedon). 

2. The time. — "The hour" 
( Rev. Ver. ). Doeth God service. — 
" Off ere th service unto God " ( Rev. 



Ver. ). As Saul thought. (Acts 
26: 9.) People maybe sincere and 
yet not be serving God. " This is 
always a temptation in times when 
Christian principle seems counter 
to public sentiment; a temptation 
not merely to abandon Christian 

, principle to conform to public senti- 
ment, but to think the principle 
which commends itself to so few 

' and arouses the hostility of so 
many cannot be sound " (Abbott). 

3. Unto you. — Omitted in the 
Revised Version. Because they 
have not known the Father. — 
" This is the true root of persecu- 
tion in all its forms " (Wesley). . 

4. The time. — " Their hour" 
(Rev. Ver.). Remember that I 
told you of them. — " Remember 
them, how that I told you" (Rev. 
Ver.). At ["From," Rev. Ver.] 
the beginning*. — At their first ac- 
quaintance he did not reveal the 
ignominy, shame, and opposition, 
but unfolded it gradually. (See 
also notes on vs. 1, 2.) He be- 
gan pretty soon after their call to 
the apostleship to hint to them 
that if they came after him they 
must bear the cross, the emblem 
of ignominy, shame, and death. 
(Matt, 10: 3S; Luke 14: 27.) Xow 
he speaks plainly. 

5. My way. — Omitted in the 



152 



JOHN. 



unto you, h sorrow hath filled your heart. 

7. Nevertheless I tell you the truth ; It is 
expedient for you that I go away : for if I go 
not away, i the Comforter will not come unto 
you ; but k if I depart, I will send him unto 
you. 

h John 16 : 22 ; 14 : 1. i John 7 : 39 ; 14 : 

16, 26 ; 15 : 26. k Acts 2 : 33 ; Eph. 4 : 8. 

Revised Version. Whither goest 
thou 2 — Their thoughts were on 
the world of opposition he was to 
leave, and not on the world of glory 
to which he was going. When our 
friends leave us, often we forget to 
rejoice over their bliss, but sorrow 
over our loss. They felt better 
when he ascended from Olivet. 
(See Luke 24: 52.) 

7. It is expedient. — It was for 
their best interest for him to go. 
It was better for them than for him 
to stay, because by his departure 
it was made possible to them to 
receive the Comforter. It is better 
to live in this dispensation than to 
have associated with the visible, 
historic Christ. Will not come 
unto you. — He had come to a 
chosen few (prophets, priests, and 
kings) in the past, but would now 
come to these and all mankind uni- 
versally if Jesus went away. (Acts 
2: 17, 18.) 

8. And when he is come. — 
"And he, when he is come" (Kev. 
Ver.). Here and in the previous 
verse the Holy Spirit is called 
"lie" — not it. He is a person, — 
more than an influence, — the third 
rcrson of the Trinity. Will re- 
prove the world of sin. — "Will 
convict the world in respect of 
sin" (Rev. Ver.). The office of 
the Spirit is twofold: (1) His rela- 
tion to the unregenerate world (vs. 



8. And when he is come, he will 1 reprove 
the world of sin, and of righteousness, and of 
judgment : 

9. 1 Of sin, because they believe not on me ; 

10. m Of righteousness, n because I go to 
my Father, and ye see me no more ; 

1 Or, convince. 1 Acts 2 : 22-37. 

m Acts 2 : 32. n John 3 . 14 ; 5 : 32. 

8-11 ) ; ( 2 ) his relation to the regen- 
erate (vs. 13, 14). He convicts 
every soul in the whole world, 
shining with such clear light upon 
the conscience that men feel them- 
selves guilty. In Christian lands 
men are convicted by the Spirit for 
rejecting the historic Christ; in 
heathen lands he convicts them for 
rejecting the essential Christ (John 
1: 9), whose light shines on them 
sufficiently and whose atonement 
is so efficacious as to make sal- 
vation possible to every honest 
heathen. 

9. Of sin, because they believe 
not on me. — Christ is the only 
way out of sin and its conse- 
quences. The soul who refuses 
to accept him cannot escape out 
of his sin; hence is condemned, 
whereas he might be justified if 
he would believe on Jesus. He 
ought to be condemned who re- 
fuses the only way of escape. The 
Spirit shows men the heinousness 
of sin, and makes them feel their 
guilt and see that Christ is the 
only way of escape. It is a 
terrible thing to doubt Christ in 
the least. 

10. Of righteousness. — Right- 
eousness means that state of life 
which is freedom from sin. (See 
Dan. 4: 27; Rom. 6: 18, 19; 1 Cor. 
15 : 34. ) The Holy Spirit convicts 
men because they are sinning — 



CHAPTER XVI. 



153 



11. o Of judgment, because P the prince of 
this world is judged. 

12. I have yet many things to say unto you, 
q but ye cannot bear them now. 

o Acts 26 : IS. 

p Luke 10 : IS ; John 12 : 31 ; Eph. 2:2: 
Col. 2 : 15; Heb. 2 : 14. 

breaking God's righteous law in- 
stead of coming up to the stand- 
ard of holiness. " Righteousness 
is primarily rectitude, uprightness, 
perfectitude of character." He 
shows sinners this standard of 
true manhood. Because I 2:0 to 
my Father. — Jesus, the perfect 
pattern of righteousness, was to be : 
removed from the sight of men; 
and as the world does not read the 
Bible very much to see his right- 
eous character, the Spirit holds 
up the standard of righteous liv- 
ing to every man, in the absence 
of Christ. " That is, I go through 
the great work which both 
evidences my righteousness and 
wins my right to bestow justifi- 
cation, sanctification, and eternal 
life on all who believe in me' 3 
(Whedon). 

11. Of judgment, because the 
prince of this world is judged. — 
k - Hath teen judged" (Rev. Ver.). 
Satan, the prince of this world 
(see note on John 12: 31). has 
been judged and cast out of 
heaven because of sin already. 
(Luke 10: 13; Jude 6.) So would 
the Spirit keep in men's thoughts 
a fearful looking forward to the 
judgment day, when all those per- 
suaded to sin by Satan would also 
be judged. Because of Christ's 
going into heaven, the Holy Spirit 
convinces men of righteousness: 
and by casting Satan out of 



13. Howbeit when lie, i the Spirit of truth, 
is come, s he will guide you into all truth: 
for he shall not speak of himself ; but 
whatsoever he shall hear, that shall he 

q Mirk 4 : 33 ; 1 Cor. 3:2; Heb. 5 : 12. 

r John 14: 17; 15: 2G. 

s John 14 : 2G ; 1 John 2 : 20, 27. 

heaven, would the Spirit convict 
them of the judgment day, when 
they should be tried according to 
that standard of righteousness. 
Xotice. the word translated Com- 
forter means also Advocate. To 
the believer the Spirit is a Consoler 
and Teacher (vs. 13, 14); to the 
unbeliever he is the Advocate at 
the bar of conscience, convicting 
men of present sin, their lack of 
required righteousness, and the 
future judgment day. 

12. Ye cauuot bear them how. 
— The believer does not receive 
all his experience at the begin- 
ning. It requires the work of 
entire cleansing and filling by the 
Comforter to enable him to see the 
things and truth of deeper experi- 
ences. Truth should be adapted 
to the hearers. 

13. He will guide you iuto all 
truth. — Of course this statement 
must be understood to be limited. 
The Holy Spirit does not lead into 
scholastic or scientific truth. His 
office is to guide us in spiritual 
things and all things that concern 
them immediately. Shall uot 
speak of himself. — "From him- 
self (Rev. Ver.). He does not 
speak independently, but in con- 
nection with the other two Persons 
of the Trinity. Whatsoever he 
shall hear, that shall he speak. — 

What things soever he shall hear, 
these shall he speak ? ' (Rev. Yer. ). 



154 



JOHN. 



speak : and he will shew you things to come, j and again, a little while, and ye shall see me, 

14. He shall glorify me : for he shall re- ' w because I go to the Father. 

ceive of mine, and shall shew it unto you. 17. Then said some of his disciples among 

15. * All things that the Father hath are themselves, "What is this that he saith unto us, 
mine : therefore said I, that he shall take of A little while, and ye shall not see me : and 
mine, and shall shew it unto you. again, a little while, and ye shall see me : and, 

16. u A little while, and ye shall not see me : Because I go to the Father ? 



t Matt. 11 : 27 ; John 3 : 35 ; 13 : 3 ; 17 : 10. 



An expression indicating that the 
Holy Spirit reveals the will of the 
Godhead. Will shew you things 
to come. — ''Shall declare unto 
you the things that are to come" 
(Rev. Yer.). The office of the 
Holy Spirit is to reveal to the soul 
the certainty of future events. 
Just as he convinces the world of 
approaching judgment, so he gives 
to the soul of the believer a surety 
of the glorious second advent of 
Jesus. Eminent saints testify 
that before great furnace trials 
they have received a presentiment 
of the fact by the Holy Spirit, to 
prepare them for it. 

14. He shall glorif y me. — One 
of the proofs that we have the 
Holy Ghost is in the glorification 
of Jesus in our souls and an 
earnest desire to glorify him 
among men. Any experience that 
draws our attention from Jesus is 
faulty. Shall receive ["take," 
Rev. Yer.] of mine, and shall shew 
[" declare," Rev. Yer.] it unto 
you. — The office work of the Holy 
Spirit after he has prepared and 
taken up his abode in the believer 
is not to give new truths of his 
own, but to explain to us as we 
advance the truths of the life, 
death, and atonement of Jesus, as 
they are related to us as individ- 
uals. Any pretended revelation 



u John 16 : 10 ; 7 : 33 ; 13 : 33 ; 14 : 19. 
w John 16 : 28 ; 13 : 3. 

that does not reveal more of Christ 
is spurious. 

15. All things that. — "What- 
soever" (Rev. Yer.). In this verse 
are mentioned the three Persons of 
the Trinity. 

16. A little while, — A few 
hours and he would be in the grave. 
And ye shall not see me. — " And 
ye behold me no more" (Rev. 
Yer.). And again, a little while. 
— After his three days in the grave. 
Because I go to the Father. — This 
is omitted in the Revised Yersion. 

IT. Then said some of his 
disciples among' themselves.— 
4 4 Some of his disciples said there- 
fore among themselves" (Rev. 
Yer.). Ye shall not see me. — " Ye 
behold me not" (Rev. Yer.). He 
had told them that the world would 
lose sight of him (John 14: 19) but 
that they would see him, but now he 
tells them that even they would 
lose sight of him for a little time. 
TThen we do not understand the 
words of Christ it is proper to make 
the same inquiry, " What is this 
that he saith?" This prayer rev- 
erently made will give help enough, 
for our salvation, from his Spirit. 
Let us never read the words of 
Christ without trying to under- 
stand them. How much poor 
Bible reading there is ! 

18. We cannot tell what he 



CHAPTEE XVI. 



155 



18. They said therefore, What is this that 
he saith, A little while ? we cannot tell what 
he saith. 

19. Now Jesus knew that they were desir- 
ous to ask him, and said unto them, Do ye 
inquire among yourselves of that I said, A 
little while, and ye shall not see me : and 
again, a little while, and ye shall see me ? 

20. Verily, verily, I ^ay unto you, That ye 
shall weep and lament, but the world shall 
rejoice ; and ye shall be sorrowful, but your 
sorrow shall be turned into joy. 

21. x A woman when she is in travail hath 



x Isa. 26 : 17. y V. 6. z Luke 24: 41, 

52, 53 ; John 14 : 1, 27 ; 20 : 20 ; Acts 2 : 46 ; 

saith* — "We know not what he 
saith" (Rev. Yer.). 

19. Now Jesus knew. — " Jesus 
perceived" (Rev. Yer.). Ye shall 
not see. — "Ye behold me not" 
(Rev. Yer.). 

20. Ye shall weep and lament. 

— There should be weeping at the 
crucifixion. (Luke 23: 27, 28.) 
The world shall rejoice. —Be- 
cause they thought they had got 
rid of him by putting him to death. 
This was illustrated. (See Matt. 
27 : 39-44.) The world and the be- 
liever have the same feelings still 
when Christ and his cause are cru- 
cified. Shall he turned into joy. 

— This is the result of clear appre- 
hension of Jesus — sorrow turned 
to joy. 

21. As soon. — "When" (Rev. 
Yer.). Soul travail brings forth 
gladness. Every true follower of 
Jesus, the Man of Sorrows, knows 
what travail of soul means. 

22. I will see yon again. — He 
would s^e them after the resurrec- 
tion. He would also see them 
when they were baptized at pente- 
cost, though they could not see 
him with the natural eye. Your 



, sorrow, because her hour is come : but as soon 
as she is delivered of the child, she rernember- 
eth no more the anguish, for joy that a man 
is born into the world. 

22. y And ye now therefore have sorrow : 
but I will see you again, and z your heart 
shall rejoice, and your joy no man taketh 
from you. 

23. And in that day ye shall ask me nothing, 
a Verily, verily, I say unto you, Whatsoever 
ye shall ask the Father in my name, he will 
give it you. 

24. Hitherto have ye asked nothing in my 

13 : 52 ; 1 Pet. 1 : 8. a Matt. 7 : 21 : 22 ; 

John 14 : 13 ; 15 : 7, 16. 

joy no man taketh from you. — 

This is a possession of which no 
man can rob us. They would lose 
their sorrow (v. 20) but never their 
joy. 

23. In that day.— Not at the 

resurrection day, but after the de- 
scent of the Spirit. Ye shall ask 
me nothing. — The Greek verb 
rendered "ask" here is not the 
same as the verb rendered " ask" 
in the last part of this verse. Here 
it means, to ask a question of ex- 
planation or interpretation, such 
as they had just asked (v. 17); 
in the last part of the verse it 
means requests in prayer for cer- 
tain objects. Whatsoever ye shall 
ask the Father in my name, he 
will give it you. — "If ye shall ask 
anything of the Father, he will 
give it you in my name" (Rev. 
Yer.). According to the Revision, 
God gives to us in the name, for 
the sake, of Jesus. (See note on 
John 14: 13.) 

24. Hitherto have ye asked 
nothing* in my name. — In their 
prayers they had used the old for- 
mulas; they had asked him instead 
of his Father, and had not plead 



155 



JOHN. 



name : ask, and ye shall receive, b that your 
joy may be full. 

25. These things have I spoken unto you in 
2 proverbs : but the time cometh, when I shall 

no more speak unto you in Sproverbs, but I 
shall shew you plainly of the Father. 

26. c At that day ye shall ask in my name : 
and I say not unto you, that I will pray the 
Father for you : 

27. dFor the Father himself loveth you, 
because ye have loved me, and c have believed 
that I came out from God. 



b John 5 : 11. 12 Or, parables. 3 Or, 

parables. c V. 23. d John 14 : 21, 23. 

e John 16 : 30 ; 3 : 13 ; 17 : 8. 

the promises "for Jesus' sake," as 
we do now that he has departed. 
That your joy may he full. — They 
had joy before this but it was not 
full nor complete until all sin was 
cast out. When all sin is removed 
from the heart and perfect love 
brought in, the joy of the believer 
is full. 

25. In proverbs. — lie had been 
obliged to use figures, in the feet- 
washing and the vine and branches 
in the previous part of the dis- 
course Shew. — ' ' Tell ' ' ( Rev. 
Yer.). The experience of heart 
cleansing with its fulness of joy 
would explain the figures and make 
manifest the things of God. 

26. At that day. — At pentecost, 
when they got the fulness of joy. 
(See v. 23.) He teaches that we 
may pray for ourselves in his name, 
and thus praying, our poor prayers 
will be heard. He will not need to 
pray for those who have the Holy 
Spirit as if they were unreconciled 
to God. 

27. Because ye have loved me. 

— Those who do not love Christ are 
not loved of God. And have be- j 
lieved. — Love and belief go to- j 



28. f I came forth from the Father, and am 
come into the world : again, I leave the world, 
and go to the Father. 

29. His disciples said unto him, Lo, now 
speakest thou plainly, and speakest no 4 prov- 
erb. 

30. Now are we sure that g thou knowest 
all things, and needest '' t that any man 
should ask thee : by thit. ve believe that 
thou earnest forth from God. 

31. Jesus answered them, Do ye now be- 
lieve ? 



f John 13 : 


3 \ Or, parable. 


g John 21 


17. 


h John 16 


27 ; 17 : 8. 



gether. No man loves God unless 
he believes on him with the faith 
mentioned in John 1: 12. Came 
out from God. — " Came forth from 
the Father" (Rev. Yer.). 

28. I came forth from.— 
"Came out from" (Rev. Yer.). 
" This verse contains the most im- 
portant recapitulation" (Bengel). 
"It asserts doctrines utterly in- 
compatible with a merely human 
view of Christ's person, and makes 
his divinity the fundamental article 
of the creed" (Bruce). 

29. Now speakest thou plainly. 
— Xot that they understood the 
full meaning of what he said, but 
they began to understand him 
better and get some insight into 
the things of which he spoke. 

30. Now are we sure. — "Now 
know we" (Rev. Yer.). Thou 
knowest all thing's, — They 
thought so because he had read 
and interpreted the thoughts of 
their hearts. 

31. Do ye now believe. — They 
thought they understood it that 
he was going to heaven in great 

| glory. They did not believe his 
j former allusions to the cross, but 



CHAPTER XVI. 



157 



32. i Behold, the hour cometh, yea, is now 
conie, that ye shall be scattered, k every man 
to 5 his own, and shall leave me alone : and 

i Matt. 26 : 31 ; Mark 14 : 27. 
k John 20 : 10. 

thought them parables. "They 
commended him so warmly for 
this word as to make it appear that 
they had been much dissatisfied 
with his references to a violent and 
humiliating doom. Much there is 
of this faith which is simply dis- 
guised unbelief. Men toss aside 
all those utterances of the Word 
that do not chime in with their own 
preconceived theories, and lay hold 
of something which, they imagine, 
well expresses what they wish to 
believe " (Bowen). 

32. Now. — This word is omitted 
in the Kevised Version. Ye shall 
he scattered. — They had a faith 
that would not stand testing. 
They believed in his divinity, as 
seen in verse 30; but the hour of 
danger and trial requires a differ- 
ent faith, something more than be- 
lief in a creed. Something more 
than faith in a creed is needed for 
the hour of trial. Shall leave me 
alone. — One of the most trying 
things about his sufferings was the 
desertion of his friends. This is 
often the trying experience of those 
who live for God. Everyone, in a 
sense, is left alone in the hour of 
his temptation ; no one can undergo 
it for him. "We must meet our 
trials often with the impression 
that no one ever felt or had just 
such trials as we. And yet I am 
not alone. — Alone and yet not 
alone — a seeming contradiction. 
Abandonment by man is not neces- 
sarily desertion by God. The most 



1 yet I am not alone, became the Father is 
with me. 

33. These things I have spoken unto you, 

5 Or, his ou-n home. 

I John 8: 29; 14: 10, 11. 

isolated saint is favored with the 
presence of his God. 

33. That in me ye might have 
peace. — The object of all his dis- 
course of chapters 13 to 16, was 
that they might have peace. (See 
notes on John 14: 27; 16: 1.) 
Notice, the peace that we have is 
in him. u Our peace is not to 
spring from justification by faith, 
nor from sanctification by the 
Spirit, nor from the most thrilling 
promises, nor the most joyous 
hopes; but from Christ the foun- 
tain" (dimming). Peace is the 
normal state of every heart that 
has experienced the cleansing of 
the Spirit mentioned in these pre- 
vious chapters. All the words of 
Jesus were designed to bring peace 
to man. Ye shall have tribula- 
tion. — The Revised Version omits 
"shall"; that is, they not only 
shall sometime, but shall have it 
now. Peace in the midst of con- 
flict, — this is one of the seeming 
contradictions of Scripture. (See 
Rom. 5: 3; 2 Cor. 4: 8, 9.) Be of 
good cheer. — These words are 
like cold water in a thirsty land. 
I have overcome the world. — The 
encouragement that he gives is 
that the world is not an invincible 
enemy. The Christian learns by 
the victory of Christ that the world 
can be overcome, — everything that 
hinders spirituality. Knowing this, 
with the Christ life in us, we can 
overcome the world through his 
power. Do we live before men as 



158 



JOHN. 



that nihi ine ye might have peace, n Iu the CHAPTER XVII. 

world ye shall have tribulation : o but be of rpHESE words spake Jesus, and lifted up his 

good cheer ; P I have overcome the world. >■■ eyes to heaven, and said, Father, a the hour 



m Isa. 9 : G ; John 14 : 
Eph. 2 : 14 : Col. 1 : 20. 
n John 15 : 19-21 : 2 Tim. 



Rom. 



if Christ had conquered the world 
in our hearts? 

CHAPTER XVII. 
Christ's Intercessory Prayer 
for his Disciples, that they 
might be Preserved, Sancti- 
fied, United, axd Glorified, 
axd that through their sanc- 
tificatiox the world may be 

REACHED, 1-26. 

This prayer should be called the 
Lord's Prayer, because he prayed 
it. The prayer in Matt. 6: 9 and 
Luke 11: 2 should more properly 
be called the "disciple's prayer," 
because given for the use of dis- 
ciples. It is a prayer offered for all 
the disciples of all ages (v. 20). 
He had just been addressing his 
disciples, and now he turns from 
them and addresses his Father just 
as easily and naturally as he had 
addressed the disciples. He closed 
his sermon to his disciples with a 
prayer for them; preachers and 
teachers may well conclude their 
sermons and teachings with vocal 
prayer for the persons addressed. 
Notice, in chapters 13, 14, 15, 
and 16, he had been showing them 
their need of entire cleansing by 
symbols and by the more direct 
teaching concerning the abiding 
Comforter. Xow he follows up the 
discourse with a prayer for their 
entire sanctification. This is the 
great petition of this prayer. This 
wonderful prayer takes hold upon 



o John 14 : 1. 
p Rom. S : 37 ; 
a John 12 : 23 ; 



1 John 4 
13 : 32. 



4 ; 5: 4. 



heaven and earth. It teaches us 
that we have Jesus as intercessor 
in heaven pleading for the sanctifi- 
cation of the Church of God. He 
had told them several times in the 
preceding chapters that whatsoever 
they desired when they prayed 
should be granted, and now he prays 
for their sanctification to show 
them the most important thing 
they could possibly ask. "There 
is no voice which has ever been 
heard, either in heaven or in earth, 
more exalted, more holy, more 
fruitful, more sublime, than this 
prayer offered up by the Son of God 
himself ( Alelancthon ). "Plain 
and simple as it sounds, it is so 
rich, deep, and broad that no man 
can fathom it. If Christ were not 
divine, if he were not more than a 
man. it were blasphemy to have 
uttered it" (Luther). " This chap- 
ter contains the easiest words and 
the deepest sense of any in all 
the Scripture; yet is here no 
incoherent rhapsody, but the whole 
is closely and exactly connected" 
(Wesley ). 

1. These words. — " These 
things" (Rev.Ver.)- Father. — Xot 
" Our Father," as at the beginning 
of the prayer he taught his dis- 
ciples. (Matt. 6:9.) He was the Son 
iu a sense that no one else ever can 
be. AVe are sons: he was the 
only begotten Son. The hour is 
come. — The hour of all history, 
and from which history is reck- 



CHAPTER XVII. 



159 



is come ; glorify thy Son, that thy Son also 
may glorify thee : 
2. b As thou hast given him power over all 



b Dan. 7 : 14 ; Matt. 11 : 27 ; 28 : 18 ; John 
3 : 35 ; 5 : 27 ; 1 Cor. 15 : 25, 27 ; Phil. 2 : 10 ; 



oned. It was the hour (1) of hu- 
miliation, (2) of the fulfilment 
of the law, (3) of the atonement, 
(4) of triumph over death and 
hell, (5) of mercy, (6) of his 
glorification. Glorify thy Soil. — 
The self-sacrifice and love manifest- 
ed at the cross was the glorifica- 
tion of Jesus. Together with the 
darkening of the sun, the rending 
of the earth, and the opening of 
the graves, it made an impression 
on bystanders as well as all ages 
of the world since. The Father's 
glory shone out in the sacrifice of 
Calvary. The glory of the cross 
increases as time goes on. Thy 
Son. — "The Son" (Rev. Yer.). 
No other being could so pray. Put 
this prayer into the mouth of the 
holiest apostles and saints and it 
would be impossible. This shows 
the deity of Jesus, more than any 
argument. 

2. As thou hast given him 
power. — "Even as thou gavest 
him authority " (Rev. Yer.). The 
Greek word translated "power" 
here is the same as in John 1 : 12. 
It means both power and authority. 
Over all flesh. — This shows the 
universality of the atonement. 
Through his death the authority 
has been given him to give the 
light of saving truth to all men, 
leading to their awakening, accord- 
ing to John 1 : 9. That he should 
give eternal life to as many as 
thou hast given him. — " That | 



flesh, that he should give eternal life to as 
many c as thou hast given hiin. 

3. And tl this is life eternal, that they might 

Heb. 2 : 8. c John 17 : G, 9, 21 ; C : 37. 

d Isa. 53 : 11 ; Jer 9 : 24. 



whatsoever thou hast given him, 
to them he should give eternal 
life" (Rev. Yer.). Notice, in the 
first part of the verse, awakening 

— the offer of the benefits of the 
atonement — is given to all men in 
some measure, but eternal life is 
given only to those whom the 
Father gave to Jesus. He gives all 
to Jesus who believe on Jesus. 
(See vs. 8, 20.) 

3. That they might know thee. 

— " That they should know thee " 
(Rev. Yei\). Experimental soul 
knowledge of God is the only real 
life. This animal substance all 
about us that men call life is only 
existence. It is only seeming life, 
with its hindrances, weaknesses, 
and perplexities. Soul union and 
communion with God, — this is liv- 
ing. This is glorification of the 
Father, when Jesus takes a sinner 
and so acquaints him with God 
that eternal life springs up in that 
dead soul. The only true God. — 
He here attacks all other gods and 
all other systems of religion. And 
Jesus Christ, whom thou hast 
sent. — "And him whom thou didst 
send, even Jesus Christ" (Rev. 
Yer.). Whedon incorrectly says, 
" This is the only place in the Gos- 
pels in which the words Jesus 
Christ are used as one compound 
word." A mistake. (See Matt. 1: 
1, IS; John 1: IT.) Here he de- 
clares, in unmistakable language, 
his Me siahship and deity. 



160 



JOHK 



know thee e the only true GoJ, and Jesus 
Christ, f whom thou hast sent. 

4. g I have glorified thee on the earth : h I 
have finished the work i which thou gavest me 
to do. 

5. And now, Father, glorify thou me with 
thine own self with the glory k which I had 
with thee before the world was. 

e 1 Cor. 8 : 4 ; 1 Thess 1 : 9. 

/ John 3 : 34 ; 5 : 36, 37 ; 6 : 29, 57 ; 7 : 29 ; 

10: 30. 11: 42. g John 13 : 31; 14: 13. 

h John 4: 34 ; 5 ; 36 ; 9 : 3 ; 19 : 30. 
i John 14 : 31 ; 15 : 10. 

4. Have. — Omitted in Revised 
Version. Glorified thee on the 
earth. — To all intents and pur- 
poses, in his determination the sac- 
rifice on Calvary had been made. He 
prays by anticipation as if it were 
completed, because it was so nearly 
done. I have finished the work. 

— "Having accomplished the 
work" (Rev. Yer.). Gavest.— 
"Hast given" (Rev. Yer.). God 
gives all his children a work. They 
may do it as faithfully in their lim- 
ited sphere as Jesus did. Paul 
did. (2 Tim. 4: 7.) 

5. Before the world was. — 
Christ existed before creation. No 
saint nor mere man could truly 
make such a statement. This is 
the same statement that John 
makes. (John 1: 1.) He was 
about to be offered, and he prayed 
that the eternal glory of the God- 
head might be manifest in him in 
his approaching passion. He now 
prays for his disciples. 

6. I have manifested thy name. 

— The Revised Yersion omits the 
auxiliary verb "have." Christ 
taught us in his life and words how 
to carry out the spirit of the prayer, 
"Hallowed be thy name." He 
made the name of his Father 
shine among men. So ought we. 



6 II have manifested thy name unto the 
men m which thou gavest me out of the world: 
thine they were, and thou gavest them me; 
and they have kept thy word. 

7. Now they have known that all things 
whatsoever thou hast given me are of thee. 

8. For I have given unto them the words 
n which thou gavest me ; and they have 

k Johnl: 1, 2 ; 10 : 30 ; 14 : 9; Phil. 2: 6, 
Col. 1 : 15, 17 ; Heb. 1 : 3, 10. 
I V. 26; Ps. 22: 22. 

m John 17 : 2, 9, 11 ; 6 : 37, 39 ; 10 : 29 ; 
15 : 19. n John 8 ; 28 ; 12 : 49 ; 14 : 10. 

Which, — "Whom" (Rev. Yer.). 
Thou gayest me out of the world. 

— The disciples. They were given 
him by the Father. (See note on v. 
2.) This whole verse and several 
that follow (vs. 7-14) indicate that 
these disciples were at this time 
renewed men. If not, who ever 
was renewed and regenerated by 
God? They have kept thy word. 

— They obeyed God, as every Chris- 
tian does. This is the expression 
of a regenerate heart. (1 John 3: 
24 ; John 14 : 23 ; 15 : 10. ) They had 
eternal life now, for Jesus gave it to 
all who were given him. ( See v. 2. ) 

7. They have known. — " They 
know" (Rev. Yer.). They had a 
spiritual knowledge, something 
more than the intellectual; a 
knowledge that came from the ex- 
perience of eternal life already 
given them, according to verse 2. 
All things . . . are of ["from," 
Rev. Yer. ] thee. — The disciples 
already had sufficient spiritual in- 
sight to see the spiritual, divine 
nature of the Christian system. 
The true evidences of Christianity 
are in heart knowledge and experi- 
ence. 

8. For I have given unto them 
the A>ords which thou gavest me. 

— The Revised Yersion transposes 



CHAPTER XVII. 



received them, o and have known surely that I 
came out from thee, and they have believed 
that thou didst send me. 
9. I pray for them : p I pray not for the 

o John 17 : 25 ; 16 : 27, 30. 

these two clauses. The doctrines 
of the New Testament were given 
directly from the Father to the Son, 
who transmitted them to those who 
had been given out of the world to 
him and regenerated, and thus be- 
come fit custodians of the doctrines 
of revealed religion. And they 
have received them. — The word 
14 them," as the italics indicate, is 
not in the original. It reads, 
"They have received." They re- 
ceived more than the words of 
Jesus. They received him (see 
John 1: 12) and became the sons 
of God. They not only knew that 
the doctrines were divine (v. 7), 
but by receiving Jesus they u have 
known surely that I came out from 
thee." The knowledge that comes 
by experience is sure. The Revised 
Version translates "surely" by 
the phrase, "of a truth." This is 
the true way to be certain in the 
matter of belief of the divinity of 
Jesus. These disciples had done 
the will of God and hence knew the 
doctrine. (See John 7 : 17.) They 
have believed. — They were be- 
lievers because they received him. 
(John 1: 12.) 

9. I pray not for the world. — 
Just now he was praying for his 
disciples, that they might be sanc- 
tified. This was the most impor- 
tant thing for the advancement of 
his kingdom. Later on, while 
hanging on the cross, he prayed 
for the world. We find no prayers 



world, but for them which thou hast given 
me ; for they are thine. 

10. And all mine are thine, and q thine are 
mine ; and I am glorified in them. 

p 1 John 5 : 19. q John 1G : 15. 

nor exhortations for the sanctifica- 
tion of the world anywhere in the 
Bible. The prayers, commands, 
and exhortations to sanctification 
are always to the Church, and the 
prayers for the world are for its 
conversion. "What must be 
asked for the world is that it be 
converted, not that it be sanctified 
and kept" (Luther). " He now 
prayed for those who loved God" 
(Barnes). u When Christ inter- 
cedes, as here for his Church, it is 
that it may be, as here, preserved, 
sanctified, and glorified. When he 
prays for the world, it is that it 
may be converted and forgiven" 
(Whedon). Wesley notes that 
these petitions are " adapted to 
the state of believers only," and 
that he prays for the world in 
verses 21 to 23, after he has ceased 
praying for the sanctification of 
believers. Notice the importance 
of the sanctification of the Church, 
in that Christ prays for that be- 
fore the conversion of sinners, in 
order that it may lead to the con- 
version of the world. Them 
which. — " Those whom n (Rev. 
Yer.). 

10. All mine are thine. — ' All 

things that are mine are thine" 
(Rev. Yer.). He is joint owner 
with the Father in all things. I 
am glorified in them. — Because 
Jesus is glorified in his disciples, 
therefore he desires their sancti- 
fication. Purity of heart glorifies 



162 



JOHN. 



11. r And now I am no more in the world, 12. "While I was with them in the world, 
but these are in the world, and I come to thee, j x I kept them in thy name : those that thou 
Holy Father, s keep through thine own name ! gavest me I have kept, and y none of them is 
those whom thou hast given me, t that they lost, * but the son of perdition ; a that the 
may be one, u as we are. scripture might be fulfilled. 



r John 13 : 1 ; 16 : 28. s 1 Pet. 1 : 

Jude 1. 1 V. 21, etc. u John 10 : 30.- 

X John 6 : 39 10 : 28 j Heb. 2 : 13. 



5 ; 



Jesus; it reflects glory upon him 
as the fruit of his atonement. 
" Their preservation and sane tin- 
cation will manifest the Son's 
glory" (Abbott). It does not 
glorify Jesus to have disciples 
with sin in them. 

11- Now. — Omitted in Revised 
Version. These are in the world* 
— His representatives ; taking his 
place. How necessary that they be 
pure in heart! The great desire 
of his heart as he left earth was to 
leave a kept, holy Church behind 
him. For this reason he says, 44 1 
come to thee. r ' Keep ["them," 
Rev. Yer.] through thine own 
name. — He prays the Holy Father 
to keep them; i.e., to keep them in 
his holiness. ''Thus by the ap- 
pellation " Holy 1 Father, Christ 
appeals to the cleansing nature of 
the Father " (Abbott). That they 
may he one. — One with God in a 
perfect union; one with each 
other. This is the result of entire 
cleansing — perfect love to God 
and man. As we are. — "Even 
as we are" (Rev. Yer.). This is 
to be perfect as God is — perfect 
in love. (Matt. 5: 48.) There is 
nothing that so brings the differ- 
ent denominations of Christians 
to see so nearly eye to eye as 
heart cleansing. 

12. In the world. — Omitted in 
the Revised Yersion. In thy 



y John 18 : 9; 1 John 2 : 19. 
z John 6 : 70 ; 13 : 18. 
a Ps. 109 t 8 ; Acts 1 : 20. 



name : those that thou gavest me. 

— ' ' In thy name which thou hast 
given me ' (Rev. Yer.). I haye 
kept. — "And I have guarded 
them" (Rev. Yer.). He had kept 
them from apostasy. He prayed 
for Peter that when Satan desired 
to sift him, his faith might not 
fail. Now he is about to go away, 
he desires sin taken out of them to 
make them more successful in 
their contests with the devil. And 
none of them is lost. — "And 
not one of them perished" (Rev. 
Yer.). Bat the son of perdition. 

— Judas. Perdition means de- 
struction. Here we see that it is 
possible to be one of that number 
given by the Father to Jesus and 
then afterwards become an apos- 
tate. That the scripture might 
be fulfilled. — The fulfilment ot 
Ps. 109: 8. The divine foreknowl- 
edge did not cause Judas to be 
what he was. A thing may be 
foreknown witnout being caused, 
just as an astronomer foreknows 
an eclipse which he does not 
cause. 

13. These things I speak in 
the world. — He spoke them in 
the world that they might be 
heard and then written down. 
These are more than words writ- 
ten by holy men. They are the 
spoken words of Jesus himself- 
All the things of chapters 13 



CHAPTER XVIT. 



163 



13. And now come I to thee ; and these ; 15. I pray not that thou shouhlest take 
things I speak in ths world, that they might them out of the world, but e that thou should- 



have my joy fulfilled in thamselves. 

14. hi have given them thy word ; c and 
the world hath hated them, because they are 
not of the world, <l even as I am not of the 
world. 



est keep them from the evil. 

1G. f They are not of the world, even aa I 
am not of the world. 

17. g Sanctify them through thy truth : 
h thy word is truth. 



b V. 8. c John 15.19; 1 John 3 : 13. ! g John 15 : 3 ; Acts 15 : 9 ; Eph. 5 : 26 ; 

d John 8 • 22 ; 17 16. e Matt. 6 : 13 : Gal. j 1 Pet. 1 : 22. A 2 Sam. 7 : 28 ; Ps. 119 : 142, 

1 : 4 ; 2 Thess. 3 . 3 ; 1 John 5 : 18. f V. 14. : 151 ; John 8 : 40. 



to 17 were spoken that the Church 
of all ages might have the fulness 
of his joy. We are under obliga- 
tions to have this joy in our souls. 

14. I have given them thy 
word. — He intrusted the doc- 
trines of Christianity to these re- 
generate men, but not to the 
world. The world hath hated 
thein. — (See notes on John 15: 
18-25 ) In this case (as is often 
the case) the world within the 
Church was their most bitter op- 
ponent. The ecclesiastics of the 
day, as we read in the Book of 
Acts, stirred up the persecution 
against them. They are not of 
the world. — They belonged to 
the other world, having the same 
eternal life that their Master had. 

15. Not that thou shouldest 
take them out of [ from," Rev. 
Yer. ] the world. — The believer 
is not to shut himself up in a 
monastery or in seclusion, but he 
is to be salt in the midst of the 
world. Keep them from the evil. 
— Here is a refutation of that 
notion that if a person becomes 
holy God will no longer let him 
stay in this world. Jesus wants 
his people who are kept from evil 
to remain in this world. Holy 
people are the great need of this 
world. The people who make 



this objection do not seem anxious 
to get to heaven by that means. 

16. A repetition of verse 14, 
I.e. It shows the character of the 
persons whose sanctification he 
prays for in the next verse. 

17. Sanctify them through thy 
truth. — "Sanctify them in the 
truth'' (Rev. Yer.). He prays 
that they may be sanctified in 
order that they may be kept from 
the evil that is in the world, of 
which he speaks in verse 15. The 
great safeguard is the sanctifying 
of the heart. We remark on this 
petition: (1) It was offered for 
those already regenerate. Xotice 
the evidences of it in this chapter. 
(a) They had already been given 
to him by the Father (vs. 6, 9, 
11). (b) They had therefore al- 
ready received eternal life (v. 2). 
( c ) He had manifested the divine 
name unto them because they 
were spiritual; the world had 
received no such manifestation 
(v. 6). (d) They belonged to God 
in a peculiar sense (vs. 6, 9). 
(c) They had been obedient to 
God (v. 6). CO They had that 
knowledge of divine things which 
comes from experience (vs. 7, 
25). (g) Christ had intrusted his 
truth with them as he was about 
to leave the world -(vs. 8, 14). 



164 



JOHK. 



18. i As thou hast sent me into the world, 
even so have I also sent them into the world. 

19. And kfor their sakes I sanctify niy- 

i John 20 : 21. k 1 Cor. 1 • 2, 30 ; 1 Thess. 

(h) They had received Jesus by 
a living, saving faith. (See note 
on v. S. ) (i) Jesus was glorified 
in them (v. 10). (j) Jesus had 
kept them hitherto from apostasy 
(v. 12). (k) They were not of the 
world, but as separate from it 
as Jesus himself (vs. 14, 16). 
(I) The world hated them because 
they were of another world (v. 
14). (m) They had already re- 
ceived of his glory (v. 22). (2) 
They had yet sin in them, as mani- 
fest in the contention at the Last 
Supper. (Luke 22: 24.) There- 
fore they needed to be sanctified, 
made pure in heart from all sin. 
(3) Their sanctification was the 
next most important thing for 
which he prayed after his glori- 
fication. (4) This sanctification 
was to be through the truth as a 
medium — according to the meas- 
ure and degree revealed in God's 
Word, and according to the com- 
mands, exhortations, promises, and 
prayers in this matter, with which 
the Scripture abounds. Notice 
how much is said in the Word 
about sanctification as wrought 
through the medium of the Word. 
(Eph. 5: 26; 2 Thess. 2: 13; Ps. 
119: 1, 9, 11 ) They were to be 
sanctified in the truth that they 
might have truth in the inward 
parts. (Ps. 51: 6.) (5) This was 
accomplished at pentecost. (See 
Acts 15: 9.) 1 'Consecrate them 
by the anointing of thy Spirit to 
their office, and perfect them in 



self, that they also might be 1 sanctified 
through the truth. 

20. Neither pray I for these alone, but for 

4:7; Heb. 10 : 10. 1 Or, truly sanctified. 

holiness by means of thy word" 
(Wesley). 

18. Hast sent. — " Didst send " 
(Rev. Yer.). So have I also sent. 
— "So sent I" (Rev. Yer). He 
sends his disciples into the world 
on the same mission for which he 
came, to manifest the love and 
truth of God and to give their life 
for the world. Hence the neces- 
sity of entire consecration and 
sanctification in order to properly 
fulfil their mission. This is the 
first reason he offers for their 
sanctification. 

19. And for their sakes I sanc- 
tify myself . — The word rendered 
" sanctify" both here and in verse 
17 is used in two senses: (1) It 
means to consecrate, (2) to pu- 
rify. Jesus had no sin in him, so 
that the first definition, consecrate, 
is his meaning here. He conse- 
crated himself by the death of the 
cross that he might have a puri- 
fied Church. ( See Eph. 5 : 26, 27. ) 
No Christian ought to rest until 
the object of his Redeemer's pas- 
sion is accomplished in him. ( See 
Heb. 13 : 12. ) " The word has two 
meanings: (1) It signifies to con- 
secrate, to separate from earth 
and common use and to devote or 
dedicate to God and his service. 
(2) It means to make holy or 
pure. The prayer of Christ may 
be understood in both senses. He 
prayed (1) that they might be 
wholly consecrated to the work of 
the ministry, and separated from 



CHAPTER XVII. 



165 



them also which shall believe on me through have given them ; n that they may be one, even 

their word ; as we are one : 

21. i That they all may be one ; as ni thou, 23. I in them, and thou in me, o that they 
F Ether, art in me, and I in thee, that they also may be made perfect in one; and th t the 
m ly b3 one in us • that the world may believe world may know that thou hast sent me, and 
that thou hast sent me. hast loved them, as thou hast loved me. 

22. And the glory which thou gavest me I 24. p Father, I will that they also, whom 



/ John 17 . 11, 22, 23 ; 10 : 16 ; Roin. 12 : 5 ; n John 14 : 20 ; 1 John 1 : 3 ; 3 : 24. 
Gal. 3 28 o Col. 3 : 14. 

John 10 • 38 , 14 : 11. p John 12 : 2G , 14 : 3 ; 1 Thess. 4 : 17. 



all worldly concerns; (2) that 
they might be holy and patterns 
of holiness to those to whom they 
announced the salvation of God" 
(Clarke). This is the second 
reason which he offers for their 
sanctification. His own complete 
separation for the work of God 
demands that they too should be 
separate from sin and holy. 

20. Neither pray I for these 
alone. — " Neither for these only 
do I pray" (Rev. Yer. ). Which. 

— "That" (Rev. Yer.). Shall. — 
Omitted in Revised Version. It 
would read then, " Them also that 
believe.'* Xotice: (1) This ex- 
perience is for believers only. 
Sinners are not candidates for 
entire sanctification. (See note 
on v. 9.) (2) This refutes the 
objection that this experience is 
only for apostles and ministers. 
(See Acts 2: IT.) 

21. That they all may he one. 

— The third reason for their 
sanctification is Christian union. 
Strifes among Christians indicate 
the need of entire sanctification. 
(See note on v. 11.) Maybe one 
in US. — ''May be in us" (Rev. 
Yer.). That the world may be- 
lieve. — Fourth reason for their 
sanctification. There is no experi- 
ence that has such effect upon the 
unconverted as that of holiness of j 



heart. A revival of holiness is the 
best evidence of Christianity. 
Real Christian love for one 
another is so different from the 
spirit of the world that they do 
not believe it a possibility until 
they come to see it, and then they 
acknowledge that it was not manu- 
factured on earth, but must have 
been imported from heaven. It 
is the spiritual power of perfect 
love alone, and not argument, that 
will win this world. Hast sent. — 
" Didst send" (Rev. Yer ). 

22. Thon g-ayest. — u Hast giv- 
en"' (Rev. Yer.). The glory he 
gave them was the power, right, 
and privilege of being the sons of 
God. (John 1: 12; 1 John 3: 1. 
See notes on vs. 11, 21. ) 

23. That they may he made 
perfect in one. — >k Perfected in 
one" (Rev. Yer.). Brought into 
the experience of perfect love, 
which is Christian perfection, or 
sanctification. (See v. 11.) 

24. He no more says, " I pray," 
but, "I will." It is his will that 
we should dwell with him in 
heaven; but it is his will that we 
should be sanctified and thus made 
meet for heaven first, and so he 
prayed for it before he expresses 
his will. That they also, whom 
thou hast given me, be with mf 
where I am. — 41 That which thou 



166 



JOHN. 



thou hast given me, be with me where I am ; 
that they may behold my glory, which thou 
hast given me : q for thou lovedst me before 
the foundation of the world. 

25. O righteous Father, r the world hath 
not known thee : but s I have known thee, 
and t these have known that thou hast sent 
me. 

26. uAnd I have declared unto them thy 

q V. 5. r John 15 : 21 ; 16 : 3. 

s John 7 : 29 ; 8 : 55 ; 10 ; 15. 
t John 17: 8 , 16 : 27. 

hast given me, I will that, where I 
am, they also may be with me" 
(Rev. Ver.). That they may be- 
hold my glory. — We are to see 
the eternal glory of Jesus. This 
prayer begins with their regen- 
erate condition, passes on through 
their future experience of sanctifi- 
cation, and climaxes in glorifica- 
tion. These are the three degrees 
of salvation. 

25. righteous Father, — He 
calls him Father in verse 1; then 
Holy Father in verse 11, as he asks 
for the Spirit of holiness to be 
poured upon believers (see note 
on v. 11); he calls him righteous 
Father here, as he speaks of his 
relation to the world as gov- 
ernor. Notice in this verse the 
three parties in contrast: Jesus, 
the disciples, and the world. The 
world did not know God, but they 
did. They were therefore regen- 
erate before pentecost. The world 
hath not known thee : but I have 
known thee, and these have known 
that thou hast sent me. — In each 
of these three clauses the Revised 
Version translates the past tense of 
the verb, " knew." 

26. I have declared. — u I made 
known " (Rev. Ver. ). 44 And with 
the name all that the name repre- 



name, and will declare it that the love 
x wherewith thou hast loved me may be in 
them, and I in them. 

CHAPTER XVIII. 
TJfT HEN Jesus had spoken these words, a he 
" went forth with his disciples over b the 
brook Cedron, where was a garden, into the 
which he entered, and his disciples. 

u John 17 : 6 ; 15 : 15. x John 15 : 9. 

a Matt. 26 : 36 ; Mark 14 : 32 ; Luke 22 : 39. 
b 2 Sam. 15 : 23. 

sents — the justice, the holiness, 
and pre-eminently the Fatherhood" 
(Abbott). Will declare it.— 
"Will make it known" (Rev. 
Ver.). Which he did still further 
by the pentecostal baptism of per- 
fect love. This is the way Jacob 
found out the name — by the bless- 
ing. (See Gen. 32: 29.) That the 
love • . . may be in them.— " That 
is, both that they may possess an 
experience of the Father's love for 
them, and may possess a love like 
the Father's love for them, being 
made perfect in love even as their 
Father in heaven is perfect. ( Matt. 
5: 48) 1 ' (Abbott). 

CHAPTER XVIII. 

The Holy Christ is Betrayed 
by Recreant Professors, 1-7 
— The Cause does not Need 
the Aid of Carnal Weapons, 
8-10 — The Holy, Like Jesus, 
Suffer the Will of the 
Father, 11 — Holy People 
Have Often Been Misjudged 
by Carnal Ecclesiastics, 12- 
24 — Inbred Sin the Cause of 
Backsliding, 25-27 (See Heb. 
3: 12) — Verses 28 to 40 Teach 
the Same as Verses 12 to 24. 
1. With his disciples. — With 

the exception of Judas, Over the 



CHAPTER X VIII. 



167 



2. And Judas also, which betrayed him, 
knew the place : c for Jesus of ttimes resorted 
thither with his disciples. 

3. (i Judas then, having received a band of 
men and officers from the chief priests and 
Pharisees, cometh thither with lanterns and 
torches and weapons. 



c Luke 21 : 37 ; 22 : 39. d Matt. 26 : 47 ; 

Mark 14 : 43 ; Luke 22 : 47 ; Acts 1 : 16. 

brook Cedron. — The Revised Ver- 
sion calls it Kidron. It means, 
" The brook of the cedars." It 
was east of Jerusalem, between 
the city and the Mount of Olives. 
Across this brook David had fled 
from Absalom. (2 Sam. 15: 23.) 
A garden. — Called Gethsemane. 
(See note on Luke 22: 39.) And 
Ms disciples. — " Himself and his 
disciples " (Rev. Yer. ). His agony 
was before the appearance of Ju- 
das. Matthew says (26: 30) that 
they sang a hymn before they went 
into the garden. Jesus offered 
praise even when he saw great trial 
before him. A lesson to us to 
praise God in every circumstance 
of life. 

2. Judas . . . knew the place. 

— He proposed to break into the 
sacred communion between Christ 
and his Father. There is no com- 
munion too sacred for sin to break 
into. Jesus ofttimes resorted 
thither. — See note on Luke 22: 
39. 

3. A band.— u The band" (Rev. 
Yer.). These were soldiers. 
With lanterns and torches. — It 
was the full of the moon. (The 
passover was always held at the 
full of the moon.) No torches 
were needed, except it may be they 
thought he would hide himself in 
the shrubbery, They thought to 



4. Jesus therefore, knowing all things that 
should come upon him, e went forth, and said 
unto them, Whom seek ye ? 

5. They answered him, Jesus of Nazareth. 
Jesus saith unto them, I am he. And Judas 
also, which betrayed him, f stood with them. 

G. As soon then as he had said unto them, 

e Ps. 3 : 6 ; 27 : 3 ; Prov. 28 : 1. 
/ Jer. 8 : 12. 

take him by night so as to avoid 
the opposition of the people. And 
weapons. — As if he were a bri- 
gand. Jesus felt the insult. (See 
note on Luke 22: 52.) 

4. All things that should come 
upon him. — "All the things that 
were coming upon him" (Rev. 
Yer.). He was not taken un- 
awares, nor arrested and taken 
away by surprise. He anticipated 
it all. He went forth to meet them. 
He made a voluntary offering of 
himself (John 10: 18), otherwise 
there would be no merit in his sac- 
rifice. Went forth. — To attract 
their attention to himself and save 
his disciples. (See v. 8.) Whom 
seek ye 2 — This question was 
asked of Judas, who led the com- 
pany. (Matt. 26: 50.) 

5. Jesus of Nazareth. — His 
question drew out an avowal of 
whom they sought, and made them 
pronounce that sovereign name, 
Jesus. Nazareth was a term of 
reproach. Stood with them. — 
"Was standing with them" (Rev. 
Ver. ). A fine rhetorical touch, ex- 
pressing the amazement and indig- 
nation of John that Judas should 
have the audacious effrontery to 
stand there and betray his Master 
in his secret place of retirement. 

6. As soon then as. — " When 
therefore" (Rev. Yer.). Fell to 



168 



JOHN. 



I am he, they went backward, and fell to the 
ground. 

7. Then asked he them again, Whom seek 
ye ? And they said. Jesus of Nazareth. 

S. Jesus answered, I have told you that I 
am he: if therefore ye seek me, let these go 

their way : 

9. That the saying might be fulfilled, which 
he spake, g Of them which thou gavest me 
have I lost none. 

g John IT : 12. h Matt. 26 : 51 ; Mark 

14 : 47 ; Luke 22 : 49, 50. 

tlie ground, — Stricken by his 
mighty power. So we see he 
might have used this power to de- 
liver himself out of their hands. 
At the sight of that glorious face 
heaven and earth are to flee away. 
(Rev. 20: 11.) Saul of Tarsus fell 
before the same presence. (Acts 
9: 4; 26: 14.) After this ex- 
hibition of his power, they were 
without excuse for their crime. 

7. Then asked he them again. 

— " Again therefore he asked 
them'' (Rev. Yer.). 

8. Let these go their way. 

— His love for his disciples 
manifested itself even to the last. 
He still stands between his dis- 
ciples and justice and says, "Let 
these go free," and gives himself 
instead; he pleads in heaven the 
merit of his sacrifice. The dis- 
ciples could render him no further 
aid. 

9. The saying. — " The word " 
(Rev. Yer.). (See John IT: 12.) 
This was the beginning of their 
deliverance, which was to be not 
merely from temporal but also 
from spiritual death. None. — 
"Not one" (Rev. Yer.). 

10. Simon Peter ["therefore," 
Rev. Yer.] having a sword. — The 
sword was a carnal weapon, hence 



10. h Then Simon Peter having a sword drew 
it, and smote the high priest's servant, and 
cut off his right ear. The servant's name was 
Malchus. 

11. Then said Jesus unto Peter, Put up thy 
sword into the sheath : i the cup which my 
Father hath given me, shall I not drink it ? 

12. Then the band and the captain and ofl> 
cers of the Jews took Jesus, and bound him, 

13. And j led him away to k Annas first ; 

% Matt. 20 : 22 ; 26 : 39, 42. 

j See Matt. 26 : 57. k Luke 3 : 2. 

weak. The weapons of Christian 
warfare are not carnal but spirit- 
ual. It is by the latter that Christ 
wins his greatest victories. Smote 
the high priest's servant. — 
" Struck the high priest's servant " 
(Rev. Yer.). Malchus was doubt- 
less the first to attempt to take 
Jesus. (See note on Luke 22: 51.) 
Jesus gave them proof of his 
power in healing Malchus, but 
their eyes were blinded. 

11. Thy sword. — " The sword " 
(Rev. Yer.). The cup. — See 
note on Luke 22 : 42. My Father. 
— " The Father " (Rev. Yer.). 

12. Then. — "So" (Rev. Yer.). 
The captain. — " The chief cap- 
tain"' (Rev. Yer.). Took. — 
"Seized'' (Rev. Yer.). All three 
parties — the Roman soldiery, the 
captain, and the Jewish temple 
officers — seized him. They w r ere 
too much afraid to take him 
except when all together. 

13. Away. — Omitted in the Re- 
vised Yersion. To Annas first. — 
(See note on Luke 3: 2.) It was 
contrary to their law to bring any 
person to trial in the night. That 
same [omitted in Rev. Yer. ] 
year. — The office of high priest 
was a life tenure before the 
Roman subjugation. After that 



CHAPTER XVill. 



169 



for he was father in law to Caiaphas, which 17. Then saith the damsel that kept the 

was the high priest that same year. 1 door unto Peter, Art not thou also one of this 

14. 1 Now Caiaphas was he, which gave man's disciples ? He saith, I am not. 
counsel to the Jews, that it was expedient 18. And the servants and officers stood 
that one man should die for the people. there, who had made a fire of coal > ; for it was 

15. H m And Simon Peter followed Jesus, cold : and they warmed themselves : o and 
and so dkl another disciple : that disciple was Peter stood with them, and warmed him- 
known unto the high priest, and went in with self. 

Jesus into the palace of the high priest. 19. r The high priest then asked Jesus of 

16. n But Peter stood at the door without, his disciples, and of his doctrine. 

Then went out that other disciple, which 20. Jesus answered him, p I spake openly to 

was known unto the high priest, and spake the world ; I ever taught in the synagogue, 

unto her that kept the door, and brought in and in the temple, whither the Jews always 

Peter. * resort ; and in secret have I sail not lung. 

1 V. 21. 1 John 11 : 50. m Matt. 26 : o Ps. 26: 4. 10: 1 Cor. 1">: 33 ; Eph. 5: 11, 

58 : Mirk 14 : 54 ; Luke 22 : 54. n Matt. . 12. p Matt. 26: 55; Luke 4 : 15 ; John 7: 

26 ; 69 ; Mark 14 : 66 ; Luke 22 : 54. I 14, 26, 28 ; 8 : 2. 



the Romans appointed them. A 
good deal as in some worldly 
churches, worldly men appoint 
and depose ministers. Some have 
thought that John indulged a bit 
of sarcasm, as if to say the office 
was of little account in those de- 
generate days, that it was merely 
an empty yearly honor. 

14. See note on John 11: 49-51. 

15. So did another disciple. — 
Supposed to be John, as he often 
alludes to himself in this manner. 
(See John 21: 24.) Palace.— 
"Court' 1 (Rev. Ver. ). (See note 
on Luke 22 : 55. ) 

16. Stood ["Was standing," 
Rev. Ver.] at the door without.— 
See note on Luke 22: 54. Then. 
— " So" (Rev. Ver.). 

IT. The damsel. — " The maid 1 ' 
( Rev. Ver. ). Art not thou. — The 
Revised Version omits "not." I 
am not. — He probably denied 
thus in order to be admitted. 

18. Stood. — " Were standing " 
(Rev. Ver.). Who had made.— 
"Having made" (Rev. Ver.). A 
fire of coals. —Being night, the 
atmosphere was chilly, as it fre- 



quently was at the time of the 
passover. Warmed. — " Were 
warming" (Rev. Ver.). Stood.— 
•'Also was" (Rev. Ver.). Warmed. 

— " Standing and warming " (Rev. 
Ver.). 

19. Of his disciples. — He prob- 
ably wanted to know how strong 
a following he had. He was now 
in the house of Annas. Doctrine. 

— " Teaching " (Rev. Ver. ). 

20. Spake. — "Have spoken" 
(Rev. Ver.). In the synagogue. 

— "Synagogues" (Rev. Ver.). 
Whither the Jews always resort. 

— "Where all the Jews come to- 
gether" (Rev. Ver.). Have I 
said nothing. — "Spake I noth- 
ing" (Rev. Ver.). The answer 
was a rebuke. They had taken 
him in secret and by night. He 
had, in contrast to this, spok( n 
openly; he had done nothing i:i 
secret. It is right to defend our- 
selves against unjust accusation; 
we have the example of Jesus in 
this particular. 

21. Have said. — "Spake" 
(Rev. Ver.). They ["These." 

I Rev. Ver.] know what ["the 



170 



JOHN. 



21. Why askest thou me ? ask them which 
heard me, what I have said unto them : be- 
hold, they know what I said. 

22. And when he had thus spoken, one of 
the officers which stood by q struck Jesus 
2 with the palm of his hand, saying, Answerest 
thou the high priest so ? 

23. Jesus answered him,= If I have spoken 
evil, bear witness of the evil : but if well, why 
smitest thou me ? 



q Jer. 20 : 2 ; Acts 23 : 2. 2 Or, with a 

rod. r Matt. 26 : 57. 

things which," Rev. Ver ] I said. 

— Jesus was alw r ays reasonable in 
his replies; never more so than 
here. He showed their unreason- 
ableness, in that they wanted him 
to accuse himself. If they had 
any charges or proof, it was their 
duty to produce them. This whole 
trial before Annas, Caiaphas, and 
Pilate was without reason or jus- 
tice. Sin is the height of injustice, 
and it never manifested itself in 
greater injustice than when it 
condemned and crucified Jesus. 

22. Thus spoken. — " Said 
this" (Rev. Ver.). Which stood. 

— " Standing " (Rev. Ver.). The 
palm of. — Omitted in the Revised 
Version. In the Greek it may be 
rendered either, "with his hand" 
or, " with his staff." Paul received 
similar treatment under quite simi- 
lar circumstances. (Acts 23: 2, 3. ) 

23. If well, why smitest thou 
me i — Either way the official was 
condemned by this calm reply. 
If Jesus had done wrong, they 
should have claimed it and proved 
it before striking. " Christ forbids 
defence with the hand, not with 
the tongue" (Luther). He who 
forbade Peter to use the sword 
defended himself with arguments. 
M Christ's precept does not exclude 



24. r Now Annas had sent him bound unto 
Caiaphas the high priest. 

25. And Simon Peter stood and warmed 
himself. 8 They said therefore unto him, Art 
not thou also one of his disciples ? He denied 
it, and said, I am not. 

26. One of the servants of the high priest, 
being his kinsman whose ear Peter cut off, 
saith, Did not I see thee in the garden with 
him ? 



s Matt. 26 : 69, 71 ; Mark 14 : 69 , Luke 22 : 
58. 

the remonstrance against unjust 
oppression, provided it be done 
calmly and patiently" (Alford). 
" Think on him who said these 
words, on him to whom they were 
said, and on the reason why they 
were said, and these words will, 
with divine powxr, cast down all 
wrath which may rise within thy 
soul" (Chrysostom). 

24. Now Annas had sent him 
bound* — The Revised Version 
translates this thus: 1 'Annas sent 
him bound." He is now sent to 
Caiaphas. The account of his 
trial before Caiaphas is given in 
Matt. 26: 57. 

25. Stood and warmed. — 4 Was 
standing and warming" (Rev. 
Ver. ). (See notes on Luke 22: 55- 
62.) It. — Omitted in Revised Ver- 
sion. 

26. Being* his kinsman whose 
ear Peter cut. — " Being a kinsman 
of him whose ear" (Rev. Ver.). 
Peter by his rashness had made 
himself liable to the law. He was 
in danger from his own rashness. 
A great many people by their rash- 
ness bring on temptation and make 
their own trials more severe. 

27. Then. — "Therefore " (Rov. 
Ver.). Immediately. — " Straight- 
way" (Rev. Ver.). 



CHAPTER XVIII. 



171 



27. Peter then denied again : and t immedi 
ately the cock crew. 

28. 1[ u Then led they Jesus from Caiaphas 
unto 3 the hall of judgment : and it was early ; 
v and they themselves went not into the judg- 
ment hall, lest they should be defiled; but 
that they might eat the passover. 

29. Pilate then went out unto them, and 
said, What accusation bring ye against this 
man ? 

30. They answered and said unto him, If he 
were not a malefactor, we would not have de- 
livered him up unto thee. 

t Matt. 26 : 74 ; Mark 14 : 72 ; Luke 22 : CO ; 

John 13 : 38. u Matt. 27 : 2 ; Mark 15 : 1 ; 

LnJo 23: 1; Acts 3: 13. 3 Or, Pilate's 

28. Unto the hall of judgment. 

— u Into the palace" (Rev. Yeiv). 
Went not into the judgment 
hall. — "Entered not into the pal- 
ace " (Rev. Yer.). Lest they 
should be defiled. — The judgment 
hall or palace was the pretorium of 
Pilate, who was a Gentile. It was 
considered a defilement to enter 
the house of a Gentile. How sanc- 
timonious people can be in outward 
forms of holiness, when they are 
raging in their hearts against 
holy people! That they. — Omit- 
ted in the Revised Version. Might 
eat the passover. — The passover 
feast began the evening before, but 
it lasted a week. The entire festi- 
val week was called the passover. 

29. Then. — ' ' Therefore ' ' ( Rev. 
Yer. ). What accusation bring ye. 

— This Gentile was more just than 
the high priest. (See vs. 19-23.) 
Pilate asked for the charges; An- 
nas did not. 

30. If he were not a malefac- 
tor. — "If this man were not an 
evildoer" (Rev. Yer.). They did 
not want a fair trial, and they hated 
to submit to the decision of the 
Romans, whom they hated. AH 



31. Then said Pilate unto them, Take ye 
him, and judge him according to your law. 
The Jews therefore said unto him, w It is not 
lawful for us to put any man to death : 

32. x That the saying of Jesus might be 
fulfilled, which he spake, signifying what 

I death he should die. 

33. y Then Pilate entered into the judgment 
hall again, and called Jesus, and said unto 
him, Art thou the King of the Jews ? 

34. Jesus answered him, Sayest thou this 
thing of thyself, or did others tell it thee of 
me? 

house ; Matt. 27 : 27. — v Acts 10 : 28 ; 11 : 3. 

w Gen. 49 : 10 : Hos. 3 : 4. x Matt. 20 : 19 ; 

John 12 : 32, 33. y Matt. 27 : 11. 

they wanted of Pilate was an as- 
sent to what they had already de- 
cided. 

31. Then. — " Therefore " (Rev. 
Yer. ). Take ye him. — " Take him 
yourselves" (Rev. Yer.). His an- 
swer was sarcastic, reminding them 
of their subjection to the Romans, 
as their reply in the next sentence 
indicates. It is not lawful.— 
When the Romans invaded Judea, 
among other rights which they 
took from the Jews was the power 
of life and death. 

32. Saying.— "Word" (Rev. 
Yer.). What death he should die. 
— "By what manner of death he 
should die" (Rev. Yer.). Jesus 
uttered this saying as recorded 
by Matthew (20: 19) and John 
12: 32, 33). He was not to be 
killed by the Jewish method of 
stoning, which they had tried to 
do before this, but by the Roman 
method of crucifixion, which 
would preserve his body from 
mutilation. God wisely ordered 
these things. (See notes on Luke 
23: 1-25.) 

33. The judgment hall. — 
i " The palace" (Rev, Yer.). Art 



172 



JOHN. 



35. Pilate answered, Am I a Jew ? z Thine i should not be delivered to the Jews : but now 
own nation and the chief priests have deliv- is my kingdom not from hence. 

ered thee unto me : what hast thou done ? 37. Pilate therefore said unto him, Art thou 

36. a Jesus answered, b My kingdom is not a king then? Jesus answered, Thou sayest 
of this world: if my kingdom were of this that I am a king. To this end was I born, and 
world, then would my servants fight, that I for this cause came I into the world, that I 



z Acts 3 : 13. 
a 1 Tim. 6 : 13. 

thou the King 1 of the Jews % — 

They had accused him of claiming 
this title. (See Luke 23 : 2. ) 

3-4. Him. — Omitted in Revised 
Version. Thing 1 . — Omitted in Re- 
vised Version. Of thyself. — That 
is, "Do you ask this from your 
own opinion of me, or because of 
what the Jews say in the matter? " 
" Does Pilate ask the question after 
the royalty of Jesus in a Roman or 
a Hebrew sense? If the former, 
then Jesus claims not to be a king; 
that is, a political king. If in the 
Hebrew sense, then he asks, 'Are 
you the Messiah, the anointed 
Prince of the realm of holiness? ' 
Then truly he is a King; a King of 
whom all earthly kings are but a 
shadow" (Whedon). Of me. — 
" Concerning me " (Rev. Ver.). 

35. Am I a Jew % — He means to 
say that he will not concern him- 
self in any of these Jewish dis- 
putes. What hast thou done? — 
He would hear the story of Jesus, 
without regard to the accusations 
of his opposers. 

36. Is not of this world.— 
This was a correct answer, by no 
means evasive. All that he had 
done was, he had claimed to be the 
true Messiah. It was the kingdom 
of holiness (Rom. 14: 17), in which 
he presides over the subjects, who 
are governed, not by force, but 
yield glad, loving obedience. | 



b Dan. 2 : 44 ; 7 : 14 ; Luke 12 : 14 ; John 
6 : 15 ; 8 : 15. 

Then would my servants fight. — 

Hence his rebuke of Peter. (See 
v. 11.) £iow is my kingdom 
not from hence. — Not from this 
world. It comes from heaven. 
Here is condemnation of all the 
political assumptions of the Pope 
of Rome. Is he greater than 
Christ, that he assumes to call in 
the aid of military power and the 
establishment of a temporal king- 
dom? All earthly kingdoms are 
but feeble imitations of the king- 
dom of God. That is the only 
real kingdom. 

37. Was I born.— "Have I 
been born " (Rev. Ver. ). For this 
cause. — "To this end" (Rev. 
Ver.). That I should bear wit- 
ness unto the truth. —It was a 
kingdom of truth; the only weapon 
Jesus used was testimony to the 
truth. It is a powerful weapon. 
His followers have no mightier 
weapon. There is nothing that 
disturbs the devil more, or arouses 
more opposition, than testimony to 
the truth; for testimony means ex- 
perience in the truth which sancti- 
fies (John 17: 17, 19) and sets free 
(John 8: 32). Every one that is 
of the truth. — To be "of the 
truth" is to be candid and sincere 
in our endeavors to be right and to 
walk up to our light. There are 
some such people in all lands and 
under all systems of religion. 



CHAPTER XIX. 



173 



should bear witness unto the truth. Every 
one that cis of the truth heareth my voice. 

38. Pilate saith unto him, What is truth ? 
And when he had said this, he went out again 
unto the Jews, and saith unto them, d I find 
in him no fault at all. 

39. e But ye have a custom, that I should 
release unto you one at the passover : will ye 
therefore that I release unto you the King of 
the Jews ? 

c John 8 : 47 ; 1 John 3 : 19 ; 4 : 6. 

d Matt. 27 : 24 ; Luke 23 : 4 ; John 19 : 4, G. 

€ Matt. 27 : 15 ; Mark 15 : G ; Luke 23 : 17. 

Such people always respond to the 
teachings of Christ, for his truth 
always recommends itself to the 
honest of purpose. " Wherever, in 
all lands and in all ages, there is 
a human soul that aspires to holi- 
ness, my voice will be to him a 
divine response" (Whedon). Des- 
pite all the various classes and 
creeds and denominations, there 
are only two classes, — not profes- 
sors and non-professors, but those 
who desire to be right and those 
who do not. 

38. What is truth? — A con 
temptuous expression of a man 
who did not wait for an answer; 
who asked as if to say, "This talk 
of truth, of dying for a principle, 
is all nonsense. It is a mere senti- 
ment. There is no such thing as 
truth. Every man should act for 
what appears his best interest." 
The world is full of just such men 
as Pilate, who cannot comprehend 
the status of those who are true to 
their convictions of duty and right. 
I find in him no fault, — "I find 
no crime in him" (Rev. Yer. ). 
Nor have the candid of the suc- 
ceeding ages found any fault in 
him. It was ecclesiasticism that 
found fault with the Holy One. It 



40. f Then cried they all again, saying, Not 
this man, but Barabbas. g Now Barabbas was 
a robber. 

CHAPTER XIX. 

fT HEN a Pilate therefore took Jesus, and 
-* scourged him. 

2. And the soldiers platted a crown of 
thorns, and put it on his head, and they put 
on him a purple robe, 

/ Arts 3 : 14. g Luke 23 : 19. 

a Matt. 20 : 19 ; 27 : 2G ; Mark 15 : 15 : 
Luke 18: 33. 



ever finds more fault with such 
than does the world. 

39. Pilate here sends him to 
Herod. (See Luke 23: 7. See 
notes on Luke 23: 17, 18.) 

40. Then cried they all again. 
— "They cried out therefore 
again'' (Rev. Ver. ). 

CHAPTER XIX. 
Illustration of the Meekness 
of Holiness amidst Mockery, 
Insult, and Crucifixion, 1-42. 

1. Scourged him, — The Roman 
method of whipping was terrible. 
Hoping with this punishment the 
Jews would let him go, Pilate or- 
dered him to be scourged. (See 
Luke 23 : 16. ) 

2. Platted ["Plaited," Rev. 
Yer.] a crown of thorns. — It was 
to mock his pretensions to a king- 
dom that they gave him a mock 
crown. Everyone, like the Master, 
who makes a profession above the 
common level, is considered arro- 
gant and treated accordingly. They 
put on him. — "Arrayed him in" 
(Rev. Yer. ). Purple robe.— " Pur- 
ple garment" (Rev. Yer.). Matthew 
calls it scarlet. The explanation 
of it is that scarlet and purple were 
the royil colors, and that the lit- 



174 



JOHN. 



3. And said, Hail, King of the Jews ! and 
they sniote him with their hands. 

4. Pilate therefore went forth again, and 
saith unto them, Behold, I bring him forth to 
you, b that ye may know that I find no fault 
in hinu 

5. Then came Jesus forth, wearing the 
crown of thorns, and the purple robe. And 
Pilate saith unto them, Behold the man ! 

6. c "When the chief priests therefore and 
officers saw him, they cried out, saying, Cruci- 

b John 18 : 38 ; 19 : 6 ; 1 Pet. 2 : 22. 
c Acts 3 : 13. 

d Lev. 24 : 1G ; Deut. 18 : 20. 



eral color is not intended, but 
simply the idea that a royal gar- 
ment was put on him to enhance 
the mock dignity. His real crown 
here was his meekness in suffer- 
ing. 

3. The Revised Version inserts 
here, "And they came unto him." 
It denotes the mock worship which 
they here gave him. And said, 
Hail, etc. — Matthew says they 
bowed the knee before him as they 
said this. Smote. — "Struck" 
(Rev. Ver.). 

4. Forth, — "Out" (Rev. Ver.). 
Fault, — " Crime " (Rev. Ver. ). 

5. Then. — "Therefore" (Rev. 
Ver.). Forth, — " Out" (Rev. 
Ver.). Robe, — "Garment" 
(Rev. Ver. ). Behold the man ! — 
The perfect man, the representa- 
tive man, the sinless man, the 
exemplar of holiness. P il a t e 
thought that the abject and pitiful 
appearance of the whipped, in- 
sulted Sufferer, clothed in the gar- 
ments of their ridicule, would 
touch their hearts. The heart of a 
heathen soldier was more tender 
than the hearts of bitter ecclesias- 
tics. Here is a strange thing: a 
worldling asking an apostate 



fy him, crucify him. Pilate saith unto them, 
Take ye him, and crucify him : for I find no 
fault in him. 

7. The Jews answered him, d We have a 
law, and by our law he ought to die, because 
e he made himself the Son of God. 

8. T When Pilate therefore heard that say- 
ing, he was the more afraid ; 

9. And went again into the judgment hall, 
and saith unto Jesus, Whence art thou ? 
f But Jesus gave him no answer. 



e Matt. 26 : 65 ; John 5 : IS ; 10 : 33. 
/ Isa. 53 : 7 ; Matt. 27 : 12, 14. 



Church to have compassion on him 
they profess to serve. 

6. Crucify him, — The sight of 
his humiliation only increased 
their fury. Oh, what a fearful 
thing is sin ! Have we any in our 
hearts? If so, will we tolerate that 
principle that condemned our 
Lord? Sin in the heart condemns 
Christ, Take ye Mm. — The Re- 
vised Version adds, "yourselves." 
Pilate wishes to throw the guilt on 
the priests. Fault. — "Crime" 
(Rev. Ver.). 

7. Our law. — "That law" 
(Rev. Ver.). There never was an 
ecclesiastical persecution that did 
not seek to justify itself by appeal 
to some law. (See John 10: 33.) 

8. That saying*. — " This say- 
ing" (Rev. Ver.), The more 
afraid. — He had no doubt been 
frightened by the dream of his 
wife (Matt. 27: 19), and now his 
fear increased. 

9. And went again into the 
judgment hall. — "And he entered 

I into the palace again" (Rev. Ver.). 

He gives Jesus another examina- 
i tion. Jesus gave liini no answer. 

— He knew when to keep silence. 

Pilate was guilty of cowardice, and 



CHAPTER XIX. 



175 



JO. Then saith Pilate unto htnii Speakest 
thou not unto me ? knowest thou not that I 
hive power to crucify \hee, and have power 
to release thee ? 

11. Jesus answered, g Thou couldest have 
no power at all against me, except it were 
given thee from above : h therefore he that 
delivered me unto thee hath the greater sin. 

12. And from thenceforth Pilate sought to 
release him : but the Jews cried out, saying, 



g Luke 22 : 53 ; John 
4,8. i Luke 23: 2. 



: 30.- 



-h Heb. 6: 



was seeking to find a way out of 
his guilt instead of refusing to do 
wrong. Jesus would give him no 
more light because he was untrue 
to his present light. 

10. I hare power, — He had 
power but no right to do it. 
"This very boast was a self-con- 
viction of injustice. No just judge 
has any such power as this, to pun- 
ish or to loose (see 2 Cor. 13: 8), 
but only patiently to inquire and 
give sentence according to the 
truth" (Alford). 

11. Jesus answered, — The Re- 
vised Version adds " him." Could- 
est. — tf Would est " (Rev. Yer.). 
Except it were given thee from 
above. — God allowed Pilate to 
crucify Jesus. He did not allow 
the Jews to do it. (See note on 
John 18: 32.) He that delivered 
me. — He means Caiaphas, who 
forced Pilate to do that which he 
could not do himself, and which 
Pilate did not wish to do. Do not 
censure Pilate unless you are sure 
that you stand by principle every 
time. The greater sin. — The Re- 
vised Version omits "the." An- 
other element that made it great- 
er sin was that the Jews had more 
light than Pilate. 



i If thou let this man go, thou art not Caesar's 
friend : j whosoever maketh himself a Ling 
speaketh. against Caesar. 

13. % When Pilate therefore heard that say- 
ing, he brought Jesus forth, and sat down in 
the judgment seat in a place that is called the 
Pavement, but in the Hebrew, Grabbatha. 

14. And kit was the preparation of the 
passover, and about the sixth hour : and he 
saith unto the Jews, Behold your King ! 

j Acts 17 : 7. 
k Matt. 27 : 62. 

12. And from thenceforth, — 

" Upon this" (Rev. Yer. ). If thou 
let this man go. — " If thoa release 
this man" (Rev. Yer.). Whoso- 
ever maketh. — " Every one that 
maketh" (Rev. Yer.). They 
frighten him with the implied 
threat of complaint to Caesar (Tibe- 
rius), Emperor of Rome. 

13. That saying". — " These 
words" (Rev. Yer.). It was Jesus 
or Pilate. If the latter refused to 
slay Jesus, the Jews would accuse 
him of treason against the cruel, 
jealous and suspicious Tiberius 
Ca3sar, and Pilate's life would be 
the penalty. Many times it comes 
to this — Christ or the self-life, 
which? The Payement. — In He- 
brew, Gabbatha. It means ele- 
vated. It was a raised platform. 
Pilate gave judgment against Christ 
from this usual judgment seat, ac- 
cording to the usual form. 

14. And. — " Xow " (Rev. Yer.). 
Preparation of the passover. — 
The preparation for the passover 
Sabbath. The Jews, on the prepa- 
ration day previous to the Sabbath, 
were very particular in their prepa- 
rations. So we see, the Jewish 
Sabbath being Saturday, this day 
on which Christ was crucified was 



176 



JOHN. 



15. But they cried out, Away with him, 
away with Aim, crucify him. Pilate saith 
uuto theiii, Shall I crucify your King ? The 
chief priests answered, 1 We have no king but 
Caesar. 

16. ni Then delivered he him therefore unto 
them to be crucified. And they took Jesus, 
and led him away. 

17. H n And he bearing his cross o went 

/ Gen. 49 : 10. m Matt. 27 : 26, 31 ; Mark 

15: 15; Luke 23: 24. n Matt 27: 31, 33; 

Mark 15 : 21, 22 ; Luke 23 : 2G, 33. 

Friday. Hence called Good Friday. 
And about. — "It was about" 
(Rev. Yer). The sixth hour. — 

Some have thought this and the 
time as given in Mark 15 : 25 ( the 
third hour) a contradiction. But 
Mark does not say the crucifixion 
took place exactly at the third 
hour (9 a.m.), nor does John say 
here that it was precisely the sixth 
hour, but, " about the sixth hour." 
The ancients were not so precise 
about time as we are. Behold 
your King* ! — A satirical reflec- 
tion on the Jews, whom he de- 
spised. 

15. But they. — "They there- 
fore" (Rev. Yer.). We have no 
king" but CsBsar. — They acknowl- 
edge the Roman yoke; and in their 
eagerness to get rid of Christ they 
renounce their allegiance to God 
and set an earthly king in his 
place, and thus are guilty of the 
usurpation and blasphemy of which 
they accuse Jesus. All opposition 
to truth and holiness are both 
inconsistent a n d unreasonable. 
Many people prefer the most cruel 
bondage rather than the yoke of 
Christ. 

16. They took Jesus. — The 

Revised Yersion adds, t4 therefore." 
The Roman soldiers took him. 



forth into a place called the place of a skull, 
which is called in the Hebrew Golgotha : 

18. Where they crucified him, and two 
others with him. on either side one, and Jesus 
in the midst. 

19. p And Pilate wrote a title, and put it 
on the cross. And the writing was, JESUS 
OF NAZARETH THE KING OF THE 
JEWS. 



o Num. 15: 3G ; Luke 4 : 29 ; Acts 7 : 58 ; 
Heb. 13: 12. 
p Matt. 27 : 37 ; Mark 15 : 2G ; Luke 23 : 38. 

And led him away. — Omitted in 
Revised Yersion. 

17. And he hearing" his cross 
went forth. — "And he went out, 
bearing the cross fur himself" 
(Rev. Yer.). Into. — " Unto " 
(Rev. Yer.). The Hebrew. — " He- 
brew " (Rev. Yer.). (See Luke 
23: 33.) The Hebrew Golgotha is 
called Calvaria in Latin, as given 
by Luke. 

18. They crucified him. — This 
was the most horrible and igno- 
minious death possible in that age 
of the world. (See notes on Luke 
23: 33-42.) 

19. Pilate wrote a title. — The 
Revised Yersion adds, "also." 
And the w riting" was. — " And 
there was written " (Rev. Yer.). 
The condemned person usually had 
the accusation put upon him or 
borne before him to the place of 
execution. It was then put upon the 
cross to let people see the accusa- 
tion as a warning not to commit 
the same offence. Pilate meant it, 
too, to sting the Jews, on account 
of their pretensions to being a na- 
tion of any importance. Compare 
the title in the four evangelists. 
The variations are merely verbal. 

20. Then. — " Therefore " ( Rev. 
Yer. ). Head many of the Jews. — 



CHAPTER XIX. 



177 



20. This title then read many of the Jews : 
for the place where Jesus was crucified was 
nigh to the city : and it was written in He- 
brew, and Greek, and Latin. 

21. Then said the chief priests of the Jews 
to Pilate, Write not, The King of the Jews ; 
but that he said, I am King of the Jews. 

22. Pilate answered, What I have written I 
have written. 

23. U q Then the soldiers, when they had 
crucified Jesus, took his garments, and made 
four parts, to every soldier a part ; and also 

q Matt. 27 : 35 ; Mark 15 : 24 ; Luke 23 : 34. 
1 Or, wrought. r Ps. 22 : 18. 

Because it was so near the city, 
many read it. They read the very 
title that so enraged the Pharisees. 
In Hebrew, and Greek, and Latin. 
— The Revised Version puts 
" Latin " before " Greek." These 
were the three leading languages 
of the world. They have exerted 
a great influence on the world, 
and are still taught in all civilized 
lands. The different languages 
unconsciously symbolized that 
the atonement was not confined to 
the little Jewish nation, but to all 
nations. 

21. Write not, The King of the 

Jews. — Thus Pilate revenged him- 
self upon the Jews and at the same 
time defeated any complaint they 
might make to Caesar. 

22. What I have written I 
have written. — That is to say, 
" I shall not erase nor change it." 
Thus, in spite of their attempt to 
put down the claim of Jesus, 
through the overruling divine di- 
rection it shines out to mock and 
aggravate them. 

23. Then the soldiers. — " The 
soldiers therefore" (Rev. Yer. ). 
Took his garments. — It was the 
custom to allow the executioners 



his coat : now the coat was without seam, 
1 woven from the top throughout. 

24. They said therefore among themselves, 
Let us not rend it, but cast lots for it, whose 
it shall be : that the scripture might be ful- 
filled, which saith, r They parted my raiment 
among them, and for my vesture they dU cast 
lots. These things therefore the soldiers did. 

25. IT 8 Now there stood by the cross of 
Jesus his mother, and his mother's sister, 
Mary the wife of 2 t Cleophas, and Mary Mag- 
dalene. 

s Matt. 27 : 55 ; Mark 15 : 40 ; Luke 23 : 49. 
2 Or, Clopas. 1 Luke 24 : 18. 

to take the garments of the victim. 
This was prophesied hundreds of 
years before. To every soldier a 
part. — Therefore there w r ere four 
soldiers. Also his coat. — This 
was the inner garment, or tunic. 

24. Among themsel ves. — 1 ' One 
to another" (Rev. Yer.). Cast 
lots for it. — Nothing so hardens 
and brutalizes all the finer feelings 
of the human heart like gambling. 
That the scripture might he ful- 
filled.— (Ps. 22: 18.) And yet 
these priests, so well versed in 
scripture, failed to see it. It is 
spiritual blindness that overlooks 
truths which are only spiritually 
discerned. 

25. Now. — " But " (Rev. Yer. ). 
These four women did not forsake 
him. Woman has ever been the 
most constant of his followers. 
Cleophas. — 4 ' Clopas ' ' (Rev. Yer. ) . 
(See note on Luke 24: IS.) Mary 
Magdalene.— (See Luke 8 : 2, note.) 
Mary, the mother of Jesus, was 
here also. Now the sword pierced 
through Mary's heart (Luke 2: 35, 
note), but notwithstanding the 
disappointment she remained true 
to her Son. 

26. The disciple . . . whom he 



178 



JOHN. 



26. When Jesus therefore saw his mother, 
and u the disciple standing by, whom he loved, 
he saith unto his mother, x Wonian, behold 

thy son ! 

27. Then saith he to the disciple, Behold 

u John 13 : 23 ; 20 : 2 ; 21 : 7, 20, 24. 
£ John 2 i 4, 

loved. — Without doubt this was 
John, the same disciple who fol- 
lowed him so closely when arrested. 
(John 18: 15.) Love for Jesus fol- 
lows him through evil as well as 
good report. Woman. — A term of 
respect. He does not, however, 
call her Mother, because his rela- 
tion to his Heavenly Father over- 
shadowed all human relations in 
this great hour of the atonement. 
He addressed her by the same title 
in John 2: 4. Amidst his great 
agony, however, he could gasp out 
these expressions of love and tender 
solicitude in providing for the de- 
clining years of her who had been 
his mother after the flesh. Here- 
after he was not to be known after 
the flesh. (See John 20: 17; 2 
Cor. 5: 16.) Thus Jesus, in look- 
ing after the welfare of others, 
exemplified in his last moments 
that his mission was self-sacrifice 
for mankind. No wonder John, 
in writing this Gospel, mentioned 
this incident, which must ever have 
held an important place in his 
heart and memory. 

27. That disciple. — " The dis- 
ciple " (Rev. Ver. ). Took her unto 
his own home. — Mary had gained 
a new son ; John was a worthy son 
too. John received a great honor 
in being permitted to care for the 
mother of Jesus in her old age. 
Any of us would have counted it 
a privilege to have received this 



thy mother ! And from that hour that dis- 
ciple took her y unto his own home. 

28* H After this, Jesus knowing that all 
things were now accomplished, z that the 
scripture might be fulfilled, saith, I thirst. 

y John 1 : 11 ; 16 : 32. 
z Ps. 69 : 21. 

charge. We have just such an 
honor given us. The mother of 
Jesus is still with us; not as the 
Virgin Mary, but as the Church of 
God. For Jesus said, " Whosoever 
shall do the will of my Father 
which is in heaven, the same is my 
brother, and sister, and mother" 
(Matt. 12: 50). Are we then cher- 
ishing the mother of Jesus as we 
should? Mary was a quiet, holy 
Christian, but not divine. Let us 
cherish the holy. Mary was among 
the women who prayed in the 
upper room. (Acts 1: 14.) After 
that she is mentioned no more. 
Surely if she had been divine, 
and so important, as Catholicism 
says, she would have been men- 
tioned in the Epistles. But 
there is no allusion there to 
her. 

28. Were now accomplished. — 

a Are now finished" (Rev. Yer.). 
Fulfilled. — "Accomplished" 
(Rev. Yer.). All things were now 
fulfilled: the life-teachings, suffer- 
ings, and crucifixion. There re- 
mained only one thing more to 
fulfil the prophecy, and that is now 
fulfilled in the draught given to 
assuage his thirst. (See Ps. 
69: 21.) I thirst. — The fever 
arising from dislocation of the 
joints, (when the cross was thrust 
into the earth,) and the pain and 
agony of that sleepless night, and 
the scourging, must have created, 



CHAPTER XIX. 



179 



29. Now there was set a vessel full of vinegar : 1 
and a they filled a spunge with vinegar, and 
nut it upon hyssop, and put it to his mouth. 

30. When Jesus therefore had received the j 
\ inegar, he said, b It is finished : and he bowed 
his head, and gave up the ghost. 

31. The Jews therefore, c because it was j 
the preparation, &that the bodies should not 
remain upon the cross on the sabbath day, I 



a Matt. 27 : 48.- 



-b John 17 : 4. 



(for that sabbath day was an high day,) be- 
sought Pilate that their legs might be broken, 
and that they might be taken away. 

32. Then came the soldiers, and brake the 
legs of the first, and of the other which was 
crucified with him. 

33. But when they came t > Jesus, and saw 
that he was dead already, they brake not hia 



c V. 42 ; Mark 15 : 42. 



-d Dent. 21 : 



after those dreadful hours on the 
cross, a raging thirst. 

29. And they filled a spunge 
with vinegar, and put it upon 
hyssop, and put it to his mouth. 
— "So they put a spunge full of 
the vinegar upon hyssop, and 
brought it to his mouth" (Rev. 
Ver. ). They had offered him be- 
fore this, drugged wine to stupefy 
him, which he had refused. (See I 
Matt. 27: 34.) Now for the first 
time, having finished the atone- 1 
mcnt and cared for his mother, he 
alludes to his own suffering, and 
receives the draught that gives j 
strength for his expiring cry. j 
Hyssop. — A reed which grew quite 
tall; with it the sponge could be 
held so as to touch his lips. 

30. It is finished. — The atone- 
ment was completed. A complete 
and perfect salvation had been pro- 
vided by his death, which occurs 1 
immediately upon the utterance of 
these words. lie spoke seven times 
on the" cross; this was his sixth 
saying there, and is wonderfully 
significant as we compare it with 
his first recorded utterance, "Wist 
ye not that I must be about my 
Father s business ? " ( Luke 2 : 49. ) 
The ghost « — " His spirit " (Rev. 
Yer. ). He voluntarily submitted 
to death, as the bowing of his head 



signified. "He humbled himself, 
and became obedient unto death, 
even the death of the cross " (Phil. 
2: S). 

31. The preparation. — See 

verse 14, note. The sabbath.— 
The Revised Version adds, " day." 
For that sabbath day was an 
high day. — "For the day of 
that sabbath was a high day" 
(Rev. Ver.). These ritualists who 
had just killed a man by the 
most unjust and cruel death were 
so scrupulous that they could 
not bear to have his body hang on 
the cross during the passover Sab- 
bath, for they thought it would 
violate the law of Moses (Deut. 
21: 23), which required immediate 
burial. The Romans in such eases 
let the body remain to rot. Be- 
sought Pilate. — "Asked of Pi- 
late" (Rev. Ver.). Their legs 
might be broken. — And thus all 
the weight of the body would come 
upon the nailed hands, making the 
pain still more terrible, and would 
hasten death. The legs of crimi- 
nals were usually broken by strik- 
ing the ankle with an iron hammer. 

32. Then. — " Therefore " (Rev. 
Ver.). Came the soldiers. — By 
the order and authority of Pilate. 

33. Saw that he was dead 
already. — Sufferers on the cross 



180 



JOHN. 



34. But one of the soldiers with a spear 
pierced his side, and forthwith e came there- 
out blood and water. 

35. And he that saw it bare record, 
and his record is true : and he knoweth 

e 1 John 5 : 6, 8. 

often lived in their agony for two 
or three days. Jesus went through 
so much the night before, and was 
so weak from loss of blood, that 
his sufferings were only for a few 
hours. 

34. But. — " Howbeit " (Rev. 
Yer.). With a spear pierced Ms 

side. — To make it certain that he 
was dead. Thus did God overrule 
to make the fact of his resurrection 
beyond doubt. Xo one could can- 
didly say it was only a fainting, or 
swoon. His enemies themselves 
made the certainty of his death 
beyond all question, for the same 
Jews who clamored for his death 
were the very ones who clamored 
for his burial. (See v. 31.) Pilate 
was surprised to hear he was dead, 
but believed it, and the soldiers 
spear put it beyond all doubt. 
Forthwith. — " Straightway" (Rev. 
Yer.). Blood and water. — Mod- 
ern science declares that in cases 
of death from a broken heart, the 
blood separates into its thick serum 
and watery parts, just as the blood 
of Christ did here. His mental 
sufferings, as seen in the garden 
of Gethsemane, were terrible ; more 
so than the physical anguish. 11 His 
great heart broke that mine might 
be made whole'' (Bishop Simpson). 
The broken heart of Jesus is a 
speaking commentary on the awful 
nature of the load of sin under 
which he suffered, and which slew 
him. 



that he saith true, that ye might be- 
lieve. 

36, For these things were done, fthat the 
scripture should be fulfilled, A bone of him 
shall not be broken. 

/ Exod. 12 : 46 : Num. 9 : 12 ; Ps. 34 : 20. 

35. And lie that saw it bare 
record, and his record is true. — 

"And he that hath seen hath borne 
witness, and his witness is true 
(Rev. Yer.). That ye might be- 
lieve. — "That ye also may be- 
lieve*' (Rev. Yer.). We believe 
John means to call attention, under 
the inspiration of the Spirit, to the 
fact of the great heart agony of 
Jesus. John saw it. He saAv the 
evidences of a broken heart. He 
considered the water and the blood 
a very i m p or tan t fa c t . When Je s u s 
comes again the spear mark will 
be an ornament. (Rev. 5: 6.) 
" Blood stands for remission, water 
for regeneration: blood for atone- 
ment, water for purification. The 
two must always go together. 
They both flowed from the pierced 
side of our Redeemer'' (Henry). 
Toplady, in his famous hymn, 
'•Rock of Ages,"' likens the water 
and the blood to regeneration and 
sanctification; love and perfect love 
frmn the heart of Jesus poured 
forth upon the world. 

" Let the water and the blood, 
From thy wounded side which flowed, 
Be of sin the double cure, 
Save from wrath d.i\6.make me pure.'' 

36. Were done. — " Came to 
pass" (Rev. Yer.). Should he 
fulfilled. — " Might be fulfilled*' 
(Rev. Yer.). We must remember 
that John was writing to Jews, to 
whom he wished to prove, from 
their own scriptures, that in the 



CHAPTER XIX. 



181 



37. And again another scripture saith, Pilate gave him leave. He came therefore, 
g They shall look on hirn whom they pierced. : and took the body of Jesus. 

38. H h And after this Joseph of Arimathrea, 1 39. And there came also k > T icodemus, 
being a disciple of Jesus, but secretly i for | which at the first came to Jesus by night, 
fear of the Jews, besought Pilate that he and brought a mixture of myrrh and aloes, 
might take away the body of Jesus : and \ about a hundred pounds vseight. 

g Ps. 22 : 16, 17 : Zech. 12 : 10 ; Rev. 1:7. i John 9 : 22 ; 12 : 42. 
h Matt. 27 : 57 ; Mark 15 : 42 ; Luke 23 : 50. k John 3 : 1, 2 ; 7 : 50. 

fulfilment of the prophecies Jesus Zech. 12: 10; Ps. 22: 16; Rev. 
was divine; hence he aid Mat- 1: 7.) It was sin that pierced 
thew frequently refer to their ful- his side. By clinging to our sins 
filment. A bone of him shall not we indorse the sin principle that 
be broken. — John could say, " I ■ wounded him. We shall either 
was there at the crucifixion, and , look upon him in penitence, as 
saw with my own eyes all that was did so many of the Jewish people 
done." His body was not mangled ! after pentecost, or we shall look 
save by the nails and the spear, j upon him in impenitence, as the 
This was a fulfilment of Exod. j Judge coming in the clouds of 
12: 40, and Num. 9: 12. An un- heaven. (Rev. 1: T. ) 
seen hand kept the body from j 38. After this. — ''After these 
mutilation. John refers to Christ things" (Rev. Ver.). Joseph of 
as the real Lamb, typified in the , Ariinathaea. — Not much is known 
passover feast. The bones of the j of this secret disciple, except that 
lamb of that feast were never he was rich (Matt. 27: 57), and was 
broken. He was truly the Lamb a member of the Sanhedrim (Mark 
of God, spoken of by John the ; 15: 43). He was probably not 
Baptist. (^eeJohnl: 29.) " This j present at the time of his con- 
bodily inviolable wholeness, be- j demnation. (Luke 23: 51.) The 
longing both to the emblematic and coward became strong in the 
real victims, must, moreover, be emergency. Besought Pilate. — 
taken with all the momentous im- ''Asked of Pilate" (Rev. Ver.). 
port it contains. Christ's whole Took the body of Jesus, — " Took 
nature is perfect before God and away his body" (Rev. Ver.). Di- 
man; hence is he acceptable to vine providence prearranged that 
God completely and perfectly, and the body should come into the 
hence should be accepted by man keeping of friends, so that no vio- 
in all the same completeness and \ ience should be done to it. Thus 
perfectness. Thereby we aspire to j was fulfilled the prophecy of Isa 
the same perfection; and thereby, ; 53: 9. Friends took the body down, 
becoming the very body of Christ, | which enemies nailed to the cross, 
we finally attain its own perfect- Joseph, being rich, could give him 
ness, and become acceptable, once a fitting burial, 
and forever, before God the Father j 39. TVhich. — " He who M (Rev. 
Almighty" (Whedon). Ver.). Came to Jesus by uig*ht. 

37. Whom they pierced. — (See | — (John 3: 1.) He now comes 



182 



JOHN. 



40. Then took they the body of Jesus, and 
1 wound it in linen clothes with the spices, as 
the manner of the Jews is to bury. 

41. Now in the place where he was crucified 
there was a garden ; and in the garden a 
new sepulchre, wherein was never man yet 
laid. 

42. m There laid they Jesus therefore n be- 
cause of the Jews' preparation day; for the 
sepulchre was nigh at hand. 



I Arts 5: 6- 
n V. 31. 



-m Isa. 53 : 9. 



in the day. His interview on 
that former occasion had been 
profitable to his soul. Notice, the 
professed disciples of Jesus had 
nothing to do with his burial. 
Enemies could not say that they 
concealed the body of a man who 
had only fallen in a swoon. Rich 
men brought costly offerings at 
his birth and at his death. A 
mixture of myrrh and aloes. — 
They, perhaps, had some idea that 
the body was not to see corruption. 
Nicodemus brought a costly gift, 
not merely because he was rich, 
but it expressed his love. Mary 
did the same. (John 12: 3.) 

40. Then took they. — u So they 
took" (Rev. Yer.). Wound it in 
linen clothes. — "Bound it in linen 
cloths" (Rev. Yer.). With the 
spices. — Which must have been 
pulverized. Manner. — u Custom " 
(Rev. Yer.). 

41. There was a garden. — By 
comparing Matt. 27: 60, we see 
that the crucifixion took place on 
the land of Joseph, in whose tomb 
he was buried. Thus, by the wise 
provision of God, his body came 
into the hands of his friends. 
Sepulchre. — " Tomb " (Rev. Yer.). 
Wherein was never man yet laid. 
— So that it would be impossible 



CHAPTER XX. 
fTIHE a first day of the week cometh Mary 
■*■ Magdalene early, when it was yet dark, 
unto the sepulchre, and seeth the stone taken 
away from the sepulchre. 

2. Then she runneth, and cometh to Simon 
Peter, and to the b other disciple, whom Jesus 
loved, and saith unto them, They have taken 
away the Lord out of the sepulchre, and we 
know not where they have laid him. 



a Matt. 28 : 1 ; Mark 1G : 1 ; Luke 24 : 1. 
b John 13 : 23 ; 19 : 2G ; 21 : 7, 20, 24. 

for his enemies to say that it was 
some other man, buried in the same 
tomb, that arose. Sin entered into 
the world amidst the scenes of a 
garden. The atonement for sin was 
also made in a garden. Jesus has 
forever hallowed the grave and 
spoiled it of its terrors. 

42. Therefore. — Omitted in the 
Revised Yersion. Preparation. — 
See note on verses 14 and 31. 
Sepulchre. — " Tomb " (Rev. Yer.). 

CHAPTER XX. 
The Holy not Buried Forever 
by the Edicts of Priests and 
Governors, nor by the Con- 
tempt and Spite of Men, 1-18 
— A Measure of the Holy 
Ghost Received before Pen- 
tecost, 19-23 — Doubt is a 
Form of Inbred Sin in Par- 
tially Sanctified Disciples, 
24-31. 

1. ["Now on," Rev. Yer.] 
the first day. — See note on Luke 
24: 1. Sepulchre. — " Tomb " 
(Rev. Yer.). 

2. Then she runneth. — " She 
runneth therefore" (Rev. Yer.). 
Finding the tomb empty, she 
thought the Pharisees had stolen 
the body, and she runs to tell the 
disciples. Women were the first to 



CHAPTER XX. 



183 



3. c Peter therefore went forth, and that 
other disciple, and came to the sepulchre. 

4. So they ran both together : and the other 
disciple did d outrun Peter, and came first to 
the sepulchre. 

5. And he stooping down, and looking in, 
saw e the linen clothes lying ; yet went he not in. 

6. Then cometh Simon Peter following him, 

c Luke 24 : 12. d 2 Sam. 18 : 23. 

tell the news of the resurrection. 
Disciple, whom Jesus loyed. — 

This was John. (See John 13: 23; 
19: 26; 21: T, 24.) Sepulchre. 
— 44 Tomb " (Rev. Ver. ). It seems 
they did not expect any resurrec- 
tion. 

3. Came to the sepulchre. — 

" They went toward the tomb " 
(Rev. Ver.). 

4. So. — "And" (Rev. Ver.). 
The other disciple did outrun 
Peter. — The younger outran the 
elder. 

5. And he stooping down, and 
looking in, saw the linen clothes 
lying; yet went he not in. — "And 
stooping and looking in, he seeth 
the linen cloths lying ; yet entered 
he not in*' (Rev. Ver.). The 
younger was more fleet of foot 
but not so courageous of spirit as 
was the elder. When Peter got 
there he went in boldly. 

6. Then cometh Simon Peter 
following him. — " Simon Peter 
therefore also cometh, following 
him" (Rev. Yer. ). And seeth the 
linen clothes lie. — "And he be- 
holdeth the linen cloths lying" 
(Rev. Yer.). 

7. About his head. — " Upon 
his head" (Rev. Yer.). Wrapped 
together in a place by itself. — 
"Rolled up in a place by itself" 
(Rev, Yer.). The care taken in 



and went into the sepulchre, and seeth the 
linen clothes lie, 

7. And i the napkin, that was about his 
head, not lying with the linen clothes, but 
wrapped together in a place by itself. 

8. Then went in also that other disciple, 
which came first to the sepulchre, and he saw, 
and believed. 



e John 19 : 40. / John 11 : 44. 

rolling up the napkin would show 
that the body had not been stolen 
away by the Pharisees nor any 
other enemies. We have here a les- 

i son on the importance of order and 
neatness in little things. In this 

i supreme moment of the world's 
history, when the great historical 
fact of Jesus' resurrection oc- 
curred, which was the crowning 
proof of the Christian system, 
nothing is forgotten. Even the 
smallest details receive proper at- 
tention. Who folded up the nap- 
kin, whether Jesus himself or 
angels, we do not know ; but neither 
human friends nor enemies would 
have done it. 

S. Then weut in also that other 
disciple* — " Then entered in there- 
fore the other disciple also" (Rev. 
Yer. ). Aud he saw, and believed. 
— The sight of the empty tomb 
and the folded napkin flashed 
the conviction on him that Jesus 
had arisen. Peter did not grasp it 
as so ya. John, who had kept close 
to him through the trial and at 
the cross, now began to remember, 
doubtless, the sayings of Christ in 
the past concerning his resurrec- 
tion, and begins to grasp the idea 

i of a risen Lord. Love like that of 
John sees far ahead of fickleness 
like that of Peter. There are saints 

! in the Church of God to-day whom 



184 



JOHN. 



9. For as yet they knew not the g scripture, 
that he must rise again from the dead. 

10. Then the disciples went away again unto 
their own home. 

11. If hBut Mary stood without at the 
sepulchre weeping : and as she wept, she 
stooped down, cnid looked into the sepulchre, 

g Ps. 16: 10; Isa. 2G : 19; Hos. 13: 14; 
Acts 2 : 25-31 ; 13 : 34-37. 

Jesus loves and who hold such 
close communion with God that 
they see far ahead of others in 
spiritual things. It is love that 
gets spiritual intuitions and ad- 
vanced spiritual truth. Love clears 
the vision of faith John, who 
wrote this account, does not boast, 
but simply and modestly tells the 
truth. 

9. They knew not the scrip- 
ture. — (Ps. 16: 10.) Up to that 
time they had not seen the resur- 
rection in the Old Testament. 

10. Then. — "So" (Rev. Yer.). 
The disciples went away again. — 
They went to the home of John, 
who lived at Jerusalem. Peter's 
home was in Capernaum. (See 
Luke 4: 81,38.) How loving John 
was to cherish Peter and still hold 
on to him, notwithstanding his 
shameful betrayal of Jesus ! These 
two disciples were very intimate 
after the resurrection. (See Acts 
3: 1.) 

11. Mary, — Mary Magdalene. 
(See v. 18; Mark 16: 9.) Jesus 
appears first to a woman, and that 
one, too, out of whom he had cast 
seven devils. Woman was first 
tempted, she first sinned, her seed 
was to bruise the serpent's head; 
she was last at the cross, first at 
the tomb, first gave the good news 
of the empty grave, and to her first 



12. And seeth two angels in white sitting, 
the one at the head, and the other at the feet, 
where the body of Jesus had lain. 

13. And they say unto her, Woman, i why 
weepestthou? She saith unto them, Because 
they have taken away my Lord, and I know 
not where they have laid him. 

h Mark 16 : 5. 

% Ps. 42 : 3, 5, 11; Jer. 31 : 16. 

Jesus presents himself. Stood. — 
"Was standing" (Rev. Yer.). 
Weeping. — Peal sorrow. The 
One who had loved her so much as 
to save her from her demoniacal 
possession, was not only dead, but 
even his body (as she supposed) 
had been taken away, so that she 
could not pay a last tribute of 
affection, as she had desired in 
bringing the spices. (Luke 24: 1. ) 
Next to the suffering of the cross, 
this is one of the most touching 
spectacles connected with the death 
of Christ. She stooped down.— 
The word "down " is omitted in the 
Revised Version. 

12. Seeth. — ' ' Beholdeth' ' (Rev. 
Yer. ). Two angels. — John did 
not need a revelation of angels; 
he could believe without it. Mary 
needed this to give her faith in the 
resurrection; her spiritual vision 
was not sufficiently acute to take 
notice of the folded napkin. In 
white. — White is the emblem of 
purity. (See Rev. 3: 4-5; 4: 4; 
7 : 9, 13, and parallel passages. ) 
It symbolized their holy nature. 

13. Why weepest thou ? — A 
good text for an Easter sermon. 
The resurrection of Jesus ought to 
turn all sorrow into joy. Could 
the inhabitants of the eternal world 
speak to us, would they not say to 
us, as these did to Mary, " ISTever 



CHAPTEE XX. 



185 



14. j And when she had thus said, she 
turned herself back, and saw Jesus standing, 
an 1 k knew not that it was Jesus. 

15. Jesus saith unto her, Woman, why 
weepest thou ? whom seekest thou ? She, 
supposing him to be the gardener, saith unto 
him, Sir, if thou have borne him hence, tell 

j Matt. 28: 9; Mark 16 : 9. 

weep again except for joy, for lie 
has arisen"? They have takeu 
away my Lord. — Well might the 
whole earth be a Bochim of weeping 
if there had been no resurrection 
of Jesus. In such a case weeping 
would be the only proper thing 
to do. 

14. She turned herself back. — 

She had a grief that even the pres- 
ence of angels could not assuage; 
she turns from them. Without the 
presence of a resurrected Christ, 
angels or holy men cannot comfort 
the heart. Heart comfort is found 
only in his presence. And saw. — 
"And beholdeth" (Rev. Yer.). 
Jesus standing*. — Her grief was 
unnecessary. How much of our 
grief is unnecessary ! Jesus is close 
by and will speak to us if we will 
hear him. Knew not that it was 
Jesus. — Her streaming eyes hin- 
dered her vision. Sorrow often 
hinders our view of Jesus. 

15. Woman, w hy weepest thou ? 
— The first recorded words of 
Jesus after his resurrection. They 
are words of consolation. He says 
the same to those who have lost 
dear ones: " Why weepest thou? 
there is no need of it, for I have 
spoiled the grave of its power.' ' 
And I will take him away. — 
What! a weak woman bear away 
the body of a man ? Love shrinks 
from no burden; it is mighty ;noth- 



me where thou hast laid him, and I will take 

him av. iy. 

16. Jesus saith unto her, Mary. She turned 
herself, and saith unto him, Rabboni ; which 
is to say, Master. 

17. Jesus saith unto her, Touch me not ; for 
I am not yet ascended to my Father : but go 

k Luke 24: 1G, 31 ; John 21 : 4. 

ing too difficult to discourage love. 

16. Mary. — Xo one else could 
pronounce her name with the ten- 
derness and depth of feeling that 
he had often given it. Slie recog- 
nized the well-known voice of the 
Good Shepherd at once. ( John 10:4.) 
She turned herself. — It seems by 
this that she had not before this 
looked directly at him. Saith unto 
him. — "Saith unto him in He- 
brew" (Rev. Yer.). Hebrew was 
her native tongue. 

17. For I am not yet ascended. 
— The resurrection changed the 
relations of Christ and his friends. 
Henceforth they were to know 
him no more after the flesh (2 Cor. 
5: 16), but spiritually. This spirit- 
ual acquaintance was to be con- 
summated after the pentecost, 
which would not take place until 
after he had ascended. Then 
would come that spiritual com- 
panionship of which earthly, ma- 
terial communion is only a faint 
shadow. He allowed Thomas to 
touch him because his faith in 
the resurrection was so weak. 
Mary did not need the touch to 
convince her. She was convinced. 
Go to my brethren. — He calls 
that band of disciples who had for- 
saken him in Gethsemane, ''breth- 
ren." What love and condescen- 
sion! "Blessed Jesus, who are 
these? Were they not thy follow- 



186 



JOHN. 



to 1 my brethren, and say unto them, m I 
ascend unto my Father, and your Father ; and 
to n my God, and your God. 

18. Mary Magdalene came and told the 
disciples that she had seen the Lord, and that 
he had spoken these things unto her. 

19. Hp Then the same day at evening, being 
the first day of the week, when the doors were 
shut where the disciples were assembled for 
fear of the Jews, came Jesus and stood in the 

I Ps. 22 : 22 ; Matt. 28: 10 ; Rom. 8 : 29 ; 
Heb. 2 : 11. 

m John 16 : 28. n Eph. 1 : 17. 

o Matt. 28 : 10 ; Luke 24 : 10. 

ers? yea, thy forsakers ? How- 
dost thou raise these titles with thy- 
self ? At first they were thy ser- 
vants; then disciples; a little before 
thy death they were thy friends; 
now, after thy resurrection, they 
were thy brethren (Bishop Hall). 
She had a greater privilege in giv- 
ing them the message than in 
touching him. His stay in the 
resurrection state was very brief. 
He was about to ascend to heaven. 
My Father. — fct The Father" (Rev. 
Ver.). And your Father. — The 
resurrection establishes the Father- 
hood of God beyond doubt. 

18. Came and told. — " Cometh 
and telleth" (Rev. Ver.). That 
she had seen the Lord. — " I have 
seen the Lord" (Rev. Ver.). 
Spoken. — " Said " (Rev. Ver.). 
When a person gets a sight of 
Jesus, he thinks he can make 
everyone else believe in Jesus and 
see him as he is; but he is often 
disappointed in this. These words 
seemed to the disciples as idle tales. 
(See Luke 24: 11.) 

19. Then the same day at even- 
ing, being the first day of the 
week. — "When therefore it was 
evening on that day, the first day 
of the week" (Rev. Ver.). Came 



midst, and saith unto them, Peace be unto you. 

20. And when he had so said, he shewed unto 
them his hands and his side, q Then were 
the disciples glad, when they saw the Lord. 

21. Then said Jesus to them again, Peace 
be unto you : r as my Father hath sent me, 
even so send I you. 

22. And when he had said this, he breathed 
on them, and saith unto them, Receive ye the 
Holy Ghost : 

p Mark 16 : 14 ; Luke 24 : 36 ; 1 Cor. 15 : 5. 
q John 16 : 22. 

r Matt. 28 : 18 ; John 17 : 18, 19 ; 2 Tim. 2 : 
2 ; Heb. 3 : 1. 

Jesus and stood in the midst. — 

His object in coming w^as to con- 
vince them that he had risen again 
and had a resurrected body. Peace 
be unto you. — He had promised 
peace. (John 14: 27.) The object 
of the resurrection of Jesus is to 
bring peace. Notice, this was said 
to disciples who were terrified for 
fear of the Jews. The fact that 
Jesus appeared through closed 
doors proves no more concerning 
the resurrection body of the saints 
than did his walking on the sea 
before his resurrection. It was 
simply a miracle. 

20. Had so said. — "Had said 
this ' (Rev. Ver.). He shewed 
unto them his hands. — He re- 
vealed himself to friends, who did 
not believe in his resurrection ua 
til they saw the unmistakable 
proofs. Then were the disciples 
glad. — " The disciples therefore 
were glad" (Rev. Ver. ). 

21. Then said Jesus to them 
again. — " Jesus therefore said to 
them again" (Rev. Ver. ). Even 
so send I you. — See note on John 
17: IS. 

22. Receive ye the Holy Ghost. 

— Notice, this was their commission 
to preach. It is John's version vi 



CHAPTER XX. 



187 



23. s Whose soever sins ye remit, they are 
remitted unto them ; and whose soever sins ye 
retain, they are retained. 

s Matt. 16 : 19 ; 18 : 18. 

what Matthew gives in more ex- 
tended form. (See Matt. 28 : 18-20.) 
Notice, too, that he gave them a 
measure of the Spirit when he gave 
this commission. This verse puts 
those people who deny that the 
apostles were regenerate before 
pentecost, in a dilemma. We shall 
quote several authorities to show 
that, in being faithful to Scripture, 
candid men, consciously or uncon- 
sciously, support our position. " It 
is not equivalent to ' Ye shall re- 
ceive the Holy Ghost' ; nor as a full 
bestowal of the power of the Spirit, 
which came not till pentecost; but 
as an earnest of the gift yet to be 
more fully bestowed in successive 
endowments through all the future 
ages of the Church" (Abbott). 
This author hardly knows how to de- 
fine the future work of the Spirit, 
but admits that they had it in a meas- 
ure at this time. We prefer Peter's 
explanation of pentecost. (See 
Acts 2: 38; 15: 9.) " This was 
not that full bestowment of the 
Holy Spirit which was received 
at pentecost, by which miraculous 
powers were conferred " (Whedon). 
Here another author admits that 
the disciples had the Holy Spirit 
before pentecost, but stumbles, not- 
withstanding the plain statement 
of Peter, " purifying their hearts 
by faith" (Acts 15: 9). As to 
miraculous gifts, the disciples had 
them before pentecost. Heart 
purity came from this baptism. 
" This was but an earnest of better 



24. % But Thomas, one of the twelve, 
t called Didymus, was not with them when 
Jesus came. 

t John 11 : 16. 

things to come, — a few sprinkled 
drops of that fuller baptism where- 
with they were afterward to be 
baptized, — but yet enough to teach 
that it was by Spirit-taught, Spirit- 
moved men, in whose breasts the 
heaven-kindled fire of the true 
spiritual life had begun to burn, 
that the commission Jesus had 
been giving could alone be exe- 
cuted" (Hanna). "The higher 
life received from Jesus had before 
been covered and dormant; now a 
new consciousness of it rose with- 
in." In other words, they came 
to pentecost with the best experi- 
ence they had ever had. A soul is 
in a high spiritual state before he 
receives " the second blessing." 
" This was an earnest of pente- 
cost " (Wesley). " An earnest and 
first fruits of the more copious 
pentecostal effusion" (Brown). 
We may receive blessings before 
we get the baptism of the Holy 
Ghost. 

23. Whose soever sins ye remit, 
tliey are remitted. — " Whose so- 
ever sins ye forgive, they are for- 
given" (Rev. Ver.). They would 
declare that all who submitted to 
the divine terms should receive 
pardon, and that no others could. 
This is the gospel method. God 
pardons all who accept the terms 
laid down by his preachers. 

24. Thomas. — (See note on 
Luke 6 : 15.) By reference to 
John 11: 16, we find that Thomas 
had a real affection for Jesus, but 



188 



JOHN. 



25. The other disciples therefore said unto 
him, u We have seen the Lord. But he said 
unto them, v Except I shall see in his hands 
the print of the nails, and put my finger into 
the print of the nails, and thrust my hand 
into his side, I will not believe. 

26. If And after eight days again his dis- 
ciples were within, and Thomas with them : 



u 1 Cor. 9: 1 ; 15: 5. v Job 9: 16; Ps. 

78 : 11, 32 ; 95 : 8, 10 ; 106 : 21, 24. 

liis faith was weak under trial. 
He was in the mixed state ; inbred 
sin in the heart took the form of 
doubt. Pentecost cast sin out of 
him. Was not with them. — Prob- 
ably because his faith in Christ and 
the cause had all died away. 

25. Thrust my hand. — "Put 
my hand" (Rev. Yer. ). I will 
not believe. — Thomas was like 
many people to-day, who pride 
themselves upon their scepticism. 
They seem to think it is a mark of 
superior intellect to doubt where 
others believe. Other disciples 
may believe what they see and 
hear, but he must have the proof 
of the sense of touch also. It is 
not a mark of greatness to doubt. 
Anyone can doubt, no matter how 
inferior their attainments; but it 
requires a great man to believe. 
His "I will not" was a mark of 
stubbornness, which is a character- 
istic of many unbelievers. 

26. After eight days. — That is, 
the eighth day. He met them on 
the first day of the week, (Resur- 
rection Sunday,) and then on the 
eighth day, which was the next 
first day, or Sunday. Thus Jesus 
himself sanctioned the keeping of 
the Resurrection Day, which the 
disciples continued to keep as the 
Sabbath. And so have the uni- 



then came Jesus, the doors being shut, and 
stood in the midst, and said, Peace be unto you. 

27. Then saith he to Thomas, Reach hither 
thy finger, and behold my hands ; and w reach 
hither thy hand, and thrust it into my side : 
and be not faithless, but believing. 

28. And Thomas answered and said unto 
him, x My Lord and my God. 

w 1 John 1:1. 

x 1 Tim. 3 : 15 ; Rev. 5 : 9, 14. 

versa! Church ever since. Then 
came Jesus. — " Jesus cometh " 
(Rev. Yer.). (See notes on v. 19.) 

27. Then saith lie to Thomas. — 
He gave Thomas the very oppor- 
tunities that he desired. He did 
not always condescend to scepti- 
cism, but on this occasion he did, 
in order to the more solidly estab- 
lish the proof of his resurrection. 
Here was a professed disciple con- 
vinced of the resurrection, who 
had formerly doubted. Behold. — 
"See" (Rev. Yer.). But believing". 
— Not merely believe once, but keep 
on believing. Let it be the constant 
employment of your life, with no 
breaks in the faith. It would seem, 
by reading verse 29, that Thomas 
did not reach forth his hand to 
examine, but believed after all 
when he saw and heard Jesus. 
There is a difference between un- 
belief and disbelief. An unbeliever 
is one who unbelieves. He once 
believed, but now undoes it all. 
If he continues in undoing his for- 
mer believing, he will get to be like 
the mass of disbelievers all about, 
who have never believed at all. 

28. My Lord and my God. — 
The Unitarians have been so hard 
put on this confession of the divin- 
ity of Jesus, that they have resorted 
to the singular explanation that 



CHAPTER XX. 



1 89 



29. Jesus saith unto him, Thomas, because 
thou hast seen me, thou hast believed : 
y blessed are they that have not seen, and yet 
have believed. 

30. If z And many other signs truly did 



y 2 Cor. 5 : 7 ; 1 Pet. 1 : 8. 
z John 21 : 25. 



this was a sudden exclamation of 
Thomas, used as people often do 
when taken by surprise. A kind 
of oath. But notice the record: 
" Thomas answered and said, . . . 
My Lord and my God." It was not 
an exclamation, but an answer to 
the challenge that Christ had made 
to the faith of Thomas. The latter 
throws aside all doubt, and declares 
for Jesus as Lord. 

29. Thomas. — This word is 
omitted in the Revised Version. 
Thou Iiast believed, — Faith acts 
quickly. It does not depend on or 
need to pass through long intellect- 
ual processes. Have not seen, 
and yet have believed. — The most 
of the followers of Christ have 
never had the same ocular demon- 
stration that Thomas had, but 
have believed as he did not. There 
are degrees or kinds of faith ; but 
real saving faith does not depend 
on what we see, or circumstances, 
but on the candid, receptive state 
of the heart. The definition of 
real faith is given by John in chap- 
ter 1: 12; the definition of real 
unbelief (rejection of light and 
truth) in chapter 3: 19. 

30. Truly. — "Therefore" (Rev. 
Ver. ). Did Jesus in the presence 
of his disciples. — Had the four 
evangelists undertaken to write all 



Jesus in the presence of his disciples, which 
are not written in this book : 

31. a But these are written, that ye might 
believe that Jesus is the Christ, the Son of 
God ; b and that believing ye might have life 
through his name. 

a Luke 1 : 4. 

b John 3 : 15, 16 ; 5 : 24 ; 1 Pet. 1 : 8, 9. 



the words spoken and miracles per- 
formed by Jesus, the Xew Testa- 
ment would have been a great un- 
wieldy mass, which would have 
been of little practical value. The 
Holy Spirit led them to write just 
those sayings and facts that were 
essential for the salvation of the 
world, and no more. Which are 
not written in this book. — Not 
written in the Gospel according to 
St. John. Some other sayings of 
Jesus were written by Matthew, 
Mark and Luke, but the most were 
not written at all. 

31. Might believe. — " May be- 
lieve " (Rev. Ver.). That Jesus is 
the Christ, the Son of God. — The 
object of John in writing this Gos- 
pel, therefore, was to prove the 
deity and divinity of the Lord 
Jesus Christ. This is the key- 
verse of the Gospel according to 
St. John. He wrote to prove the 
divinity of Jesus not only to can- 
did people of his day, but of every 
age. And that believing*. — Be- 
lieving according to John 1: 12. 
Ye might ["may," Rev. Yer.] have 
life. — Spiritual life; salvation. 
We can have this only because 
Christ was God, according to the 
proofs of this book, and because 
we accept him. 



190 



JOHN. 



CHAPTER XXI. 

AFTER these things Jesus shewed himself 
again to the disciples at the sea of Ti- 
berias ; and on this wise shewed he h imself. 

2. There were together Simon Peter, and 
Thomas called Didymus, and a Nathanael of 



a John 1 : 45. 



Cana in Galilee, and b the sons of Zebedee, 
and two other of his disciples. 

3. Simon Peter saith unto them, I go a fish- 
ing. They say unto him, We also go with 
thee. They went forth, and entered into a 
ship immediately ; and that night they caught 
nothing. 



b Matt. 4 : 21. 



CHAPTER XXI. 

Waiting for the Pentecostal 
Baptism should not be in 
Idleness, but in Activity, 
1_3 — Jesus gave these Disci- 
ples Comfort and Joy, and 
Knew that they Loved him 
before Pentecost, 4-25. 

This chapter has been considered 
by many to have been added later 
by John, to make the proof of the 
resurrection of Jesus more com- 
plete by this account of this third 
appearance of Jesus to his disci- 
ples. The life and death of Jesus 
would have been a failure if the 
resurrection had not taken place. 
Hence the clearness with which 
the resurrection is proved. 

1. Shewed, — " Manifested " 
(Rev. Ver.). At the sea of Tibe- 
rias, — This sea had three other 
names: Sea of Galilee, the Lake of 
Gennesaret, and the Lake of Chin- 
nereth. This little sheet of water, 
about twelve miles long and seven 
miles wide, beheld the most won- 
derful scenes of any tract of water 
on the globe. If all others are for- 
gotten in history, this never will 
be. Here we have the last recorded 
account of transactions enacted on 
it. It will be well to compare this 
account with Luke 5 : 1-4, for both 
miracles of the catching of a great 



multitude of fish illustrated the 
catching of the souls of men. It 
was by this same sea that he first 
met Peter and Andrew, James and 
John. (Markl: 16-19.) 

2. There were together. — They 
had left Jerusalem and gone to 
Galilee by command of Jesus. 
(Matt. 28: 7.) The sons of Zebe- 
dee. — James and John. (See 
Mark 1 : 19. ) Again John modestly 
keeps his own name out of sight. 
And two other. — It is not known 
who they were. Here was a fish- 
ing company of seven persons. 

3. I go a fishing. — Impetuous 
Peter could not remain idle, so 
he goes back to his old employ- 
ment, waiting for Jesus to send 
the Comforter. Then he was ready 
to catch men, of whom he took 
three thousand in one day. The 
way to be waiting is to be doing 
duty in whatever state of life God 
has placed us. We also go. — "We 
also come" (Rev. Ver.). With 
thee. — This shows the power and 
force of example. Into a ship 
immediately. — " Into the boat" 
(Rev. Ver.). That night they 
caught [" took," Rev. Ver.] noth- 
ing. — They had a similar unprofit- 
able night once before. (See Luke 
5: 1-4.) Both nights' experiences 
on the same lake were to show 
them that without the presence of 
Jesus in their future soul-catching, 



CHAPTER XXI. 



191 



4. But when the morning was now come, 
Jesus stood on the shore : but the disciples 
cknew not that it was Jesus. 

5. Then d Jesus saith unto them, 1 Children, 
have ye any meat ? They answered him, 
No. 

6. And he said unto them, e Cast the net 
on the right side of the ship, and ye shall find. 
They cast therefore, and now they were not 
able to draw it for the multitude of fishes. 

c John 20 : 14. d Luke 24 : 41. 1 Or, 

Sirs. 

they would be unsuccessful and 
powerless. 

4. But when the morning was 
now come. — " But when day was 
now breaking ' ' ( Rev. Yer. ). Jesus 
stood. — So now he looks with 
sympathy on those who are toiling 
without his help and accomplish- 
ing nothing. On the shore. — "On 
the beach" (Rev. Yer.). But. — 
"Howbeit" (Rev. Yer.). 

5. Then Jesus saith. — " Jesus 
therefore saith" (Rev. Yer.). 
Children. — He had called them 
disciples, servants, friends; now, 
with a fatherly regard, he calls 
them children. St. John, when he 
became an old man, used the same 
term of endearment in writing to 
the Church. (1 John 2:1.) Have 
ye any meat? — "Have ye aught 
to eat?" (Rev. Yer.) They had 
to say no. Their fishing had been 
a complete failure. This question 
and the provision Christ made 
to feed them would seem to indi- 
cate that they had gone to fishing 
because of their great hunger. The 
offence of the cross had turned the 
people against them and they had 
become destitute. 

6. Cast the net on the right 
side of the ship. — See note on 
Luke 5 : 4. 



7. Therefore 1 that disciple whom Jesus 
loved saith unto Peter, It is the Lord. Now 
when Simon Peter heard that it was the Lord, 
he girt his fisher's coat unto him, (for he was 
naked,) and did cast himself into the sea. 

8. And the other disciples came in a little 
ship, (for they were not far from land, but as 
it were two hundred cubits,) dragging the net 
with fishes. 

9. As soon then as they were come to land, 

e Luke 5 : 4, 6, 7. 

/ John 13 : 23 ; 20 : 2. 

7. Therefore that disciple.— 

"That disciple therefore" (Rev. 
Yer.). Whom Jesus loved. — It 
was John. (See John 13: 23.) 
Fisher's* — Omitted in the Revised 
Yersion. In this verse we have a 
contrast between love and zeal. 
John, the apostle of love, recog- 
nizes more quickly the Lord (love 
is quick in its intuitions), while 
bold Peter acts more promptly, 
being the first to get to his Lord. 
Cast himself into the sea. — Real 
zeal for Christ will go through fire 
and water. 

8. A little ship. — " The little 
boat " (Rev. Yer. ). As it were. — 
"About" (Rev. Yer.). Two hun- 
dred cubits. — " Two hundred cu- 
bits off " (Rev. Yer. ). About three 
hundred feet. With fishes. — " Full 
of fishes" (Rev. Yer.). This time 
the net did not break and they did 
not call for extra help as before. 
(See Luke 5: 6, 7.) 

9. As soon then as they were 
come to land. — "So when they 
got out upon the land " (Rev. Yer.). 
They saw. — "They see" (Rev. 
Yer.). A fire of coals. — It was a 
miraculous fire and meal. Jesus 
performed this miracle as truly as 
when he fed the five thousand. 
They would have seen the fire from 



192 



JOHN. 



they saw a fire of coals there, and fish laid 
thereon, and bread. 

10. Jesus saith unto them, Bring of the fish 
which ye have now caught. 

11. Simon Peter went up, and drew the net 
to land full of great fishes, an hundred and fifty 
and three : and for all there were so many, 
yet was not the net broken. 

12. Jesus saith unto them, g Come and dine. 

g Acts 10: 41. 

h See John 20 : 19, 26. 

the lake if it had been burning 
when they were there. 

10. Bring of the fish. — It seems 
there were not enough fish on the 
fire, so he asks for some that they 
had caught. Jesus has a heavenly 
banquet — the marriage supper of 
the Lamb — for those who now are 
toiling in this world to catch men. 
After the catch of fish recorded in 
Luke 5, he gave them the prophecy 
that they should catch men. Here 
he does more — he feeds them. If 
our supposition is true that the 
disciples went to fishing to relieve 
their actual want, it may teach the 
lesson that, in the business of sav- 
ing souls, Jesus, who is with us, 
will see that actual want is sup- 
plied, for, "The laborer is worthy 
of his hire." Caught. — " Taken " 
(Rev. Yer. ). If this be an emblem 
of the heavenly feast, it signifies 
that laborers for God will enjoy the 
fruits of their labors in addition to 
the reward Jesus directly gives. 

11. Simon Peter went up. — 
" Simon Peter therefore went up" 
( Rev. Ver. ). An hundred and fifty 
and three. — The number is simply 
given by one who was an eye wit- 
ness, to show that it was miracu- 
lous that the net did not break. 
On the former occasion it began to 
break. (Luke 5: 6.) Yet was not 



And none of the disciples durst ask him. Who 
art thou ? knowing that it was the Lord. 

13. Jesus then cometh, and taketh bread, 
and giveth them, and fish likewise. 

14. This is now h the third time that Jesus 
shewed himself to his disciples, after that he 
was risen from the dead. 

15. H So when they had dined, Jesus saith 
to Simon Peter, Simon, son of Jonas, i lovest 

i 1 Cor. 16 : 22 ; 2 Cor. 5 • 14 ; 1 Pet. 1:8; 
1 John 4 : 19. 

the net broken. — 4 ' The net was 

not rent" (Rev. Yer.). Whedon 
uses this symbolically, saying: " In 
the former miraculous draught the 
net began to break. So the earthly 
Church is often distracted and rent 
by false members, by sins and by 
schisms; but the Church of the 
advent will be an unbroken 
Church." We prefer to see in the 
two fishings that in the simple 
regenerate state there are divi- 
sions which often let the fish 
escape, but as far as the Church 
gets the pentecostal blessing, divi- 
sions no longer exist, and the fish 
are caught alive and kept. 

12. Come and dine. — " Come 
and break your fast " (Rev. Yer. ). 
None of the disciples durst.— 
There was such a majesty about 
the person of the resurrected Christ 
as inspired them with awe. 

13. They were his guests, though 
it would seem that he did not eat 
as he did on another occasion. 
(Luke 24: 43.) 

14. That Jesus shewed himself 
to his disciples. — " That Jesus 
was manifested to the disciples" 
(Rev. Yer.). But he had revealed 
himself to others who were not 
disciples. (See John 20: 16.) 

15. So when they had dined. — 
" So when they had broken their 



CHAPTER XXI. 



193 



thou me more than these ? He saith unto 
him, Yea, Lord ; thou knowest that I love 
thee. He saith unto him, j Feed my lambs. 

16. He saith to him again the second time, 
Simon, son of Jonas, lovest thou me ? He 
saith unto him, Yea, Lord ; thou knowest that I 
love thee, k He saith unto him, Feed my sheep. 



j Jer. 3 : 15 ; 1 Tim. 4 : 15, 16. k Acts 

20 28 ; Heb. 13 : 20 ; 1 Pet. 2 : 25 ; 5 : 2, 4. 



fast" (Rev.Ver.). Jonas.— "Jolm" 
(Rev. Yer. ). Lovest thou me more 
than these] — That is, Do you 
love me more than these other dis- 
ciples love me ? Peter had told 
him in self-confidence that if all 
men forsook him that he would 
not. (Matt. 26: 33.) So now 
Christ reminds him of his for- 
mer assertion. Jesus asks Peter 
three questions to remind him of 
the three times that Peter denied 
him. Thou knowest that I lore 
thee. — There are two Greek verbs 
which signify to love: ayaizeiv 
and tyileiv. The first means 
nearly the same as "to esteem 
highly." The second means, "to 
tenderly love." Jesus asks him if 
he prizes him more highly than the 
other disciples do, reminding him 
of his former statement that he 
would not forsake him although 
all others should. Peter, in his re- 
ply, has nothing to say as to his 
love in comparison with the love of 
the other disciples. Instead of re- 
plying, "Yes, I love thee more than 
the others do," he makes no com- 
parisons, but uses the verb tyiluv, 
" I tenderly love thee." It is more 
than an intellectual esteem. Let 
those who, in order to nullify the 
second experience of the disciples 
received at pentecost, deny that 
the disciples were regenerate bc- 



17. He saith unto him the third time, 
Simon, son of Jonas, lovest thou me? Peter 
was grieved because he said unto him the 
third time, Lovest thou me ? And he said 
unto liim, Lord, 1 thou knowest all things; 
thou knowest that I love thee. Jesus saith 
unto him, Feed my sheep. 

I John 2 : 24, 25 ; 1G : 30. 

i fore pentecost, ponder this decla- 
ration of love and the appeal of 
\ Peter to Jesus who knew it. Feed 
my lambs. — Jesus now restores 
j Peter to his apostolic office, and 
| gives him authority to feed his 
j lambs. Surely he would not give 
j this power to an unregenerate 
man. 

16. Lovest thou me? — Notice 
I the difference in the questions. 

While he still uses the verb "to 
highly esteem," he does not now 
j ask if his esteem is greater than 
I that of the others. Thou knowest 
that I love thee. — Peter still uses 
l the term which means " to tenderly 
love." Feed my sheep. — Tend 
I my sheep" (Rev. Yer. ). Here he 
; uses a different word than " feed." 
He now says, "Take care of them 
in other respects as well as in that 
of food." The word translated 
I "sheep" here is not the same as 
that rendered "lambs" in the 
| previous verse. It means those 
\ partly grown, which are neither 
| young lambs nor old sheep. 

17. Lovest thou me ? — Here 
Jesus changes the verb and uses 
the same term in which Peter had 

j made his reply, thus: "Do you 
! tenderly love me ? " Peter was 

grieved. — His grief was because 
1 Jesus asked him the third time. It 

brought to his mind the three de- 



194 



JOHN. 



18. m Verily, verily, I say unto thee, When 
thou wast young, thou girdedst thyself, and 
walkedst whither thou wouldest : but when 
thou shalt be old, thou shalt stretch forth thy 
hands, and another shall gird thee, and carry 
thee whither thou wouldest not. 

19. This spake he, signifying n by what 
death he should glorify God. And when he 

m John 13 : 36 ; Acts 12 : 3, 4. n 2 Pet. 1: 

nials of his Master, — the last one 
with an oath, — and it cnt him to the 
heart. Thou knowest all things. 
— He realizes that that keen rebuke 
of his former folly was from One 
who knew his heart, and he appeals 
to the Searcher of his heart to tes- 
tify that he loves him. Feed my 
sheep. — The term " sheep " in the 
Greek is different here from the 
two preceding verses. It means 
" full grown sheep." Thus Jesus 
intrusts to all his apostles the duty 
of feeding and tending all the ages 
and degrees of Christian experi- 
ence. We are to show our love for 
Jesus not by doing extravagant 
things, as Peter once essayed to do 
by trying to walk the waves, or 
striking a man's ear off, but by 
helping on his Church, looking 
after the flock, washing the feet of 
the disciples (John 13: 14), assist- 
ing the Church to the experience 
of heart cleansing. 14 Feed them as 
being my sheep and not thine ; seek 
in them my honor, and not thine 
honor; my authority, not thine 
own; mine, not thine own gain" 
(Augustine). Peter never forgot 
this charge, as may be seen by 
reading 1 Pet. 5 : 2-4. 

18. And carry thee whither 
thou wouldest not. — Referring to 
his being arrested and put in cap- 
tivity or subjection to oppressors. 



had spoken this, he saith unto him, Follow 
me. 

20. Then Peter, turning about, seeth the 
disciple o whom Jesus loved following ; which 
also leaned on his breast at supper, and said, 
Lord, which is he that betrayeth thee ? 

21. Peter seeing him saith to Jesus, Lord, 
and what shall this man do ? 

14 ; Phil. 1 : 20. o John 13 : 23, 25 ; 20 : 2. 

In this verse the seizing, binding, 
leading to the cross, and the stretch- 
ing out of the arms of Peter on the 
cross are all prophesied. 

19. This spake he. — * ' STow this 
he spake" (Rev. Yer ). Signify- 
ing by what death. — Peter never 
forgot this. (See 2 Pet. 1: 14.) 
Tradition declares that Peter was 
crucified, head downward, thirty 
years later. Follow me. — Abbott 
notices that Jesus gives the same 
command here as three years be- 
fore on the shores of this same sea. 
He had called him to be a fisher of 
men. This second call shows that 
Peter was reinstated from back- 
sliding, and his commission to 
preach was renewed before pente- 
cost. 

20. Then. — Omitted in the Re- 
vised Version. The disciple whom 
Jesus loved. — John. Follow- 
ing. — It seems that they had now 
arisen from the breakfast. John 
ever kept near Jesus — a character- 
istic of love. Leaned on his 
breast. — "Leaned back on his 
breast" (Rev. Yer.). 

21. Peter ["therefore," Rev. 
Yer ] seeing him. . • . What shall 
this man do 2 — Having had his 
own life work as a shepherd de- 
scribed, and his death foretold, he 
is very anxious to know about the 
mission and end of John. 



CHAPTER XXI. 



195 



22. Jesus saith unto him, If I will that he 
tarry p till I come, what is that to thee ? follow 
thou me. 

23. Then went this saying abroad among 
the brethren, that that disciple should not 
die : yet Jesus said not unto him, He shall not 
die ; but, If I will that he tarry till I come, 
what is that to thee ? 

p Matt. 16: 27, 28; 25 : 31 ; 1 Cor. 4 : 5; 
11 : 26 ; Rev. 2 : 25 ; 3 : 11 ; 22 : 7, 20. 

22. If I will that he tarry.— 

Jesus did not say that John would 
tarry until the second advent, but 
said: "If I should so will it, it 
would not be any of your concern 
or business. Your business is to 
follow me, and not pry into my 
purpose concerning others.' ' How 
grandly Peter carried that out as 
he unfalteringly followed Jesus 
henceforth all his life ! 

23. Then went this saying 
abroad. — " This saying therefore 
went forth ' ' ( Kev. Yer. ). He shall 
not die. — "That he should not 
die" (Kev. Yer.). If I will. — 
(See note on v. 22.) John lived to 



24. This is the disciple which testifieth of 
these things, and wrote these things : and 
q we know that his testimony is true. 

25. And there are also many other things 
which Jesus did, the which, if they should be 
written every one, 8 I suppose that even the 
world itself could not contain the books that 
should be written. Amen. 

q John 19: 35; 3 John 12. 

r John 20 : 30. s Amos 7 : 10. 

a good old age, — nearly a hundred 
years, — and died and was buried 
in Ephesus. 

24. This is the disciple. — 
John. Which testifieth. — " Bear- 
eth witness" (Kev. Yer.). His 
testimony. — "His witness" (Rev. 
Yer.). By this we know beyond 
doubt that the disciple whom Jesus 
loved was John, the author of this 
Gospel. 

25. This verse is what is called 
in rhetoric the figure of the hyper- 
bole, not intended by the writer 
to be understood in its literal 
sense. The Revised Yersion omits 
"Amen." 



I 



REMISED • PRICE • LIST 



SONGS OF 

Joy and Gladness. 

Style 1 is Songs of Joy and Gladness No. 1 . 

Style 2 is Songs of Joy and Gladness No. 1 with Supplement. 

Style 3 is Songs of Joy and Gladness No. 2. 

Style 4 is Songs of Joy and Gladness Combined. 

(Style 4 is Styles 2 and 3 Combined.) 



N1USIC EDITION, 















M 3 


H3 








BOARD COVERS. 


N % 3 
S 9 A 

3 * g 


~ | r 






Single 
Postage 


Single 


Dozen 


Hnndred 


s £ 


:^ 

& © 






Not 


Not 


Not 


^3 Hj bo 

w ® .a 


2 £ To 

g 5 « 






Prepaid 


Prepaid 


Prepaid 


Prepaid 


33 




Style 


1 


$.40 


8.-5 


$3.60 


$30.00 


S .75 


$1.00 


Style 





.55 


.50 


4.80 


40.00 


1.00 


1.25 


Style 




.40 


.35 


3.60 


30.00 


.75 


1.00 


Style 


4 


.85 


.75 


7.80 


65.00 


1.25 


1.50 






WORD 


EDITION. 














Single 


Dozen 


Hundred 










Prepaid 


Not Prepaid Not Prepaid 


Style 








...$.15 


$1.20 


$10.00 


Style 


2 






. .. .20 


1.80 


15.00 


Style 










1.20 


10.00 


Style 


4 






... .30 


3.00 


25.00 



Mcdonald, gill & co., 

57 Washington Street, 36 Bromfield Street, 

CHICAGO, ILL, BOSTON, MASS. 



ifiviDs HH 



Prepare! ty me late Rev. D. 5. Sip. 



This Swedish song book, issued with the idea 
of giving to our Swedish people in America a 
better book of sacred song than they had yet 
had, has met with general favor among the class 
for whom it was designed. Without doubt it is 
the best book of sacred song in the Swedish 
language published in this country. It has had 
and still is enjoying a good sale. The music 
edition consists of 193 pages and 236 hymns. 

• PRIC9 ••■ LIST • 

each. dozen. hundred. 

Boards $1,00 $ 9.00 $75.00 

Cloth 1.25 10.80 90.00 

Morocco 1.50 13.80 115.00 

Words, boards . . .25 2.25 18.50 

Postage paid by us on single rates as above. 

Purchaser must pay transportation charges when buying at 
the dozen and hundred rate. Cash should accompany all 
orders. 

MeBONALB, GII2I2 & GO., 

36 Bromfield Street, BOSTON, MASS. 

57 Washington Street, CHICAGO, ILL. 



The " Paul E. win " 

FO0NTAIN PEN. 

The Latest Improved under U.S. and Foreign Patents, 

A FIRST-CLASS GOLD PEN 

of any desirable flexibility and point, reliably supplied with ink 
from a hard rubber case, that may be carried in the 
pocket. The only fountain pen ever offered 
that gives absolute satisfaction. 

WRITES THE INSTANT IT TOUCHES PAPER. 

No shaking nor doctoring required. Simplest, Cleanest, Most 
Durable ever made, and Ftdly Warranted. 

OVER 250,000 IN USE. 

The best top feed pens in the world. They speak for themselves. 

RETAIL PRICES. 



Long or Short Plain Chased Case, No. 2 $2 50 

Long or Short Plain Chased Case, No. 4 275 

Long or Short Thick Plain Smooth Case, No. 4 3 00 

Long or Short Thick Plain Smooth Case, No. 4, French . 3 00 

Long or Short Thick Plain Smooth Case, No. 5 325 

Ladies Gold Mounted Chased Case, No. 2 . . 3 co 

Long or Short Gold Mounted Chased Case, No. 2 . . . . 325 

Long or Short Gold Mounted Chased Case, No. 4 . . . . 3 75 

Long or Short Gold Mounted Thick Chased Case, No. 4 . 375 

Long or Short Gold Mounted Thick Chased Case, No. 5 . 4 00 



All of the above pens are made with Extra Fine, Fine, Medium, 
Coarse and Stub Points. Orders by mail, giving description of 
pen required and enclosing price, will be promptly filled. 

We warrant these Pens if they are kept properly 
cleansed and filled. 

Mcdonald, gill & co., 

36 Bromfleld St., Boston. 57 Washington St., Chicago. 



LIBRARY OF CONGRESS g 



022 012 230 A 



